Acts13

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An Introduction to Acts 13

I ntroduction: Acts 13 has been a fascinating study. One of the many highlights of this chapter is Saul will become Paul. There will be no explanation. For some reason, I always had it in the back of my mind that God came to Saul at some point and said, “From hereon in, you will go by the name of Paul.” However, that does not appear to be the case.

When I realized that my memory of this was imperfect, I went and checked a half dozen commentators, and they all had opinions, and I listed a number of them when we come to that section (I could have filled 4 or 5 pages with the various opinions which are out there).

This name change marinated with me as I continued moving forward in this book, and then it stuck me, this unexplained name change is very much central to this chapter and, in some ways, to the book of Acts. Do you recall the last chapter (and many of the previous chapters) had much to do with Peter. That changes, not just in this chapter, but going forward. Paul is going to be central to the book of Acts. Peter was featured prominently is nearly every chapter of Acts up to Acts 12:18. After that, his name will be found only once more in the book of Acts (Acts 15:7). Now Saul is found in the book of Acts from Acts 7:58 8:1, 3 and then his conversion is central to Acts 9. After his name change in this chapter, Paul will be central to the book of Acts.

I believe that there is enough information here to put together a good explanation for his change of name.

God’s plan moves forward, and there are new men whom God prepares and then uses to move His plan forward. That is what is taking place at this point in Acts. This does not mean that Peter no longer has a place in the plan of God; or that God has placed Peter on the shelf. God is still using Peter; but Paul is going to bring a doctrinal foundation for the church, beyond what the other Apostles can provide.

Much of this chapter is devoted to Paul’s message in the synagogue in Antioch of Pisidia. It is at this point, where Paul stands up, motions his companions to stay seated, and begins to speak.

What happens is this. All of these men with Paul and Barnabas go into the Antioch synagogue and sit politely and listen to the reading of Scripture. A note from the leaders of the synagogue is given to Paul’s group, asking if any of them has something to say. Paul apparently stands up and he has apparently read the note, because many of the words found in that note, Paul includes in his rather lengthy discourse (vv. 16–41, which certainly has to be one of the longest discourses recorded in the Word of God).

Paul begins with Abraham and then goes to Moses and the Exodus. I must admit that, at this point, I am wondering how does he tie this to Jesus? However, I believe that this is Paul warming up, speaking about things to which they all agree. Many people today question this historicity of the Old Testament, but Jewish people back then did not.

In only a few verses, Paul tells this congregation that salvation has been sent to them and he then describes the problems in Jerusalem. “Despite hearing the words of the prophets,” Paul says, “they did not recognize Jesus and they condemned Him to death, pushing the Romans to execute Him.”

Then Paul spoke of the Lord’s resurrection and how many witnesses today tells of seeing Him risen from the dead. At that, Paul returns to the Old Testament again, to gather up some well-known prophecies which apply to Jesus.

There will be quite a remarkable response to Paul’s sermon (which is one of the lengthiest recorded in Scripture). The day of the sermon, you would have thought that Paul walked on water. However, by the time the next Sabbath day rolled around, opposition to his teaching had grown considerably. He did speak again, although it is not clear whether this occurred inside of the synagogue or not. The week before, Paul was given the pulpit, so to speak, to speak. On the second Sabbath, it is possible that he did not even enter into the synagogue. However, both he and Barnabas spoke, and the response was mixed. The gentiles there were quite moved by what he had to say. However, some of the Jews had organized over that past week, and escorted both men to the border. Nevertheless, Paul will return to this Antioch in the future.

At some point, I need to develop a set of rules for understanding and interpreting the book of Acts (and place these into the introduction for the book of Acts, which I have not yet begun). One of these rules, I have stated on numerous occasions, Acts represents the evolution of the church; the epistles present the doctrines and practices of the church. A second rule which occurs to me, as I exegete this chapter: the sermons given by Peter, Stephen and Paul are always accurate when speaking to an audience. These men may not understand all doctrines and there are even times when something they say comes very close to a doctrine which they do not know at this time; but none of what they say before an audience is incorrect. This is tricky, because these men are fallible, they make mistakes, they certainly do say wrong things, and their knowledge of the plan of God is not static (It seems I have listed 4 more rules here). Paul, in this chapter, is ready; but he does not, at this time, fully understand all doctrines related to the Church Age (the doctrine of dispensations, for instance). So Paul is going to speak to a group here, having imperfect knowledge, but what he says is going to be accurate.

Quite frankly, my knowledge and understanding of the book of Acts evolves as I study it. On occasion, I have to go back to a previous chapter and do a couple of tweaks to my commentary. However, for me, this has been a very fruitful study.

This events of this chapter take place approximately a.d. 46–47. Because Paul is just beginning to establish a few churches as a missionary (on this, his first missionary journey), he was not written any letters (epistles) to churches. However, by some of the things which he says when presenting the gospel (see in particular, vv. 37–38), what he says suggests that he has some concept of dispensation and the Mosaic Law in the Church Age (even though he may not yet be ready to fully explain what the Church Age is). I placed some of these basic doctrines in the Addendum (basic for some believers; but ahead of where Paul is at this time in Acts). Paul will indicate some understanding of dispensation in 1 and 2Thessalonians (written circa a.d. 51–54); and he will seem to fully understand the place of the Mosaic Law in this time and age in the book of Galatians (written circa a.d. 50–51).

A title or one or two sentences which describe Acts 13.

Titles and/or Brief Descriptions of Acts 13 (by Various Commentators)

Rotherham’s chapter title: Barnabas and Saul sent forth from Antioch, visit Cyprus, Pamphylia, Pisidia and Lycaonia; and return by Attalia unto Antioch.

Introduction to the New Matthew Bible: Paul and Barnabas are called to preach among the heathen. Of Sergius Paulus and Elymas the magician. Paul preaches at Antioch.

Kretzmann’s Commentary summary: On their first missionary journey, Paul and Barnabas make a tour of Cyprus, then cross over to Perga, in Pamphylia, and travel to Pisidian Antioch, where Paul preaches the Gospel with great success; but both teachers are expelled from the city, due to Jewish hatred and jealousy.

Sometimes, a commentator will begin with a good observation of this chapter of the Bible.

Brief, but insightful observations of Acts 13 (various commentators)

As I study a chapter, questions will occur to me—some of them important and many of them minor. Not all of these questions will be satisfactorily answered.

Fundamental Questions About Acts 13

Some of these questions may not make sense unless you have read Acts 13. There are two translations at the very end of this chapter if you wanted to do that before proceeding any further in this study.

It is important to understand what has gone before.

The Prequel to Acts 13

We need to know who the people are who populate this chapter.
The Principals of Acts 13
Characters	Biographical Material

We need to know where this chapter takes place. I may need to eliminate this one.
The Places of Acts 13
Place	Description


By the Numbers
Item	Date; duration; size; number

At this point, we begin to gather up more details on this chapter.

A Synopsis of Acts 13

The ESV (capitalized) is used below:

Outlines and Summaries of Acts 13 (Various Commentators)

Kretzmann’s Commentary:

Verses 1-3

Paul and Barnabas on the Island of Cyprus. Acts 13:1-12

Barnabas and Saul delegated as missionaries:

Verses 4-7

On the island of Cyprus:

Verses 8-12

The opposition of Elymus:

Verses 13-15

At Antioch, in Pisidia.

The journey and the arrival:

Verses 16-22

Paul begins his discourse:

Verses 23-25

The promise of the Messiah:

Verses 26-29

Prophecy fulfilled in the death of Jesus:

Verses 30-37

The argument from the resurrection of Christ:

Verses 38-43

The conclusion of the sermon:

Verses 44-47

Opposition on the part of the Jews:

Verses 48-52

Success and persecution:

The text of the verses was added in, using the ESV (capitalized).

A Synopsis of Acts 13 from the Summarized Bible

Contents: Paul and Barnabas called. Satanic opposition from a sorcerer. Paul’s sermon in the synagogue at Antioch. Opposition from Jews. Paul and Barnabas turn to Gentiles.

Characters: God, Jesus, Holy Spirit, Barnabas, Simeon, Lucius, Manaen, Herod, Paul, Bar-jesus, Sergius Paulus, Satan, Mark, Saul, David, John the Baptist, Abraham, Pilate.

Conclusion: Those who have been separated to Christ and the Holy Ghost will have the presence of the Holy Ghost with them to strengthen them, carry forward their work and give success to the Word preached. Those thus called may venture upon the stormy sea of persecution for Christ’s sake as if it was a quiet harbor, having great joy in the sowing of the Word and confidence that He will bless it to His own glory.

Key Word: Word published, Acts 13:5, Acts 13:44, Acts 13:49.

Strong Verses: Acts 13:26, Acts 13:38, Acts 13:39, Acts 13:47.

Striking Facts: Acts 13:33. The resurrection of Jesus Christ was the great proof of His being the Son of God with power, and was the confirmation of all that was prophesied about Him, and the ratification of His divine commissions. His resurrection is proven—Acts 13:31.

It is helpful to see what came before and what follows in a brief summary.
The Big Picture (Acts 9–16)
Scripture	Text/Commentary
9	Saul, intending great harm against believers in this new movement, is struck down by Jesus on the road to Damascus. Saul is first put in touch with (a different) Ananias in Damascus; but soon, Saul is proclaiming Jesus in the synagogues. A plot develops to kill Saul, so he leaves Damascus and goes to Jerusalem. Due to other threats, Paul is taken first to Caesarea and then to Tarsus. Peter heals a man in Lydda—a man who had been bedridden for 8 years. Then Peter raises Dorcas from the dead in Joppa.
10	God sends Peter to the gentiles in Caesarea. Peter evangelizes many gentiles in the house of Cornelius and they receive the Holy Spirit.
11	Peter tells the legalists in Jerusalem that gentiles received him and the message of Jesus Christ with joy. Although some scattered Jewish believers spoke only to other Jews in gentile cities, there began to be a small number of them who began to speak to gentiles about Jesus. Barnabas is sent from Jerusalem to investigate this in Antioch, and he goes looking for Saul in Tarsus. After a prophecy is given about a famine to come, a relief package is gathered by Saul and Barnabas for those in Judæa.
12	Herod Agrippa (= Herod II or Agrippa I) begins to persecute Christians with a vengeance. He kills James and throws Peter in jail. An angel from the Lord guides Peter out of prison. Peter goes to the house of Mary (John’s mother) and even though they are all praying for his release, they cannot believe that is him at the door knocking. Herod Agrippa gives a rousing speech in Caesarea, but is struck down by God there. After Paul and Barnabas take the offering to Jerusalem, John Mark joins them.
13	Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Saul begin the first missionary journey traveling from church in Antioch (which appears to have been a home base) to Cyprus and then to Antioch of Pisidia. Beginning with v. 9, Saul will be called Paul. When in Pamphylia, John Mark deserted them, returning to Jerusalem.
14	Paul and Barnabas continue the missionary journey in Iconium, then Lystra. Paul is stoned in Lystra and thought to be dead. They travel back to Antioch (of Syria), having appointed elders at the local churches which they had established.
15	The believers in Jerusalem began to dispute the things happening outside of Jerusalem. They believed that believers needed to be circumcised and follow the Law of Moses. Although Peter stood up against them, still a legalistic compromise document is put together and sent up north to Antioch to Saul, Barnabas and the church there. Paul and Barnabas then discuss a second missionary tour, but Barnabas wants to bring John Mark, and Paul absolutely refuses. As a result, Paul and Barnabas will go their separate ways. The second missionary tour begins in the final few verses of this chapter. Paul and Silas travel to Syria and Cilicia.
16	The second missionary tour goes through Lystra, Macedonia and Philippi. Timothy joins the team, Paul has a vision of Macedonia, Paul and Silas arrested in Philippi, conversion of their jailer.

Changes—additions and subtractions:

With Luke 11, there have been some updates and new translations added. The Modern Literal Version now has a 2020 update. The Scriptures have a 2009 update. The Unfolding Word Simplified Text replaces the Unlocked Dynamic Bible. The UnfoldingWord Literal Text replaces the Unlocked Literal Bible. The Literal Standard Version, A Faithful Version and the Holy New Covenant Translation are new to my list of translations. I added in the Berean Study Bible. I have begun to do an updated Charles Thomson translation (I simply update some of his use of Old English).

When I began the 2^nd draft for the book of Luke, around Luke 9, I began to add quite a large number of English translations and versions: the Holy Aramaic Scriptures, J. B. Phillips version, the Casual English Bible, the Goodspeed New Testament, the Plain English Version, the Radiant New Testament, the Hebrew Names Version, the NRSV (Anglicized Cath. Ed.), the New Matthew Bible and the Revised Geneva Translation (these last two have been around for a hundred years or more. Time will tell which ones of these provide enough of a unique viewpoint to keep, and which do not.

Benjamin Brodie has a nice translation for Acts, which I will include. At some point, I will simply drop out the Bond Slave version, which is not really much different from the King James Version.

The Dictionary of Terms has been set up with hyperlinks so that, when you come across the first use of a technical term in this document, you can click on that hyper-linked word and it will take you to its entry in the Definition of Terms. You may also click on that hyperlinked word in the left column, and you will be taken back to where you were in the text originally.

At the completion of every verse, I will insert the Kukis mostly literal translation of that verse. At the end of every passage, I will add both the Kukis mostly literal translation and the Kukis paraphrase.

I have begun to check nearly 60 translations when I do my first exegetical study of a chapter (which includes a complete word-by-word study from the original Hebrew and 3 original translations).

The second translation is intended to be a reasonably literal translation. Often a specific subject is found in the English where the Green often includes just a pronoun (or the subject is simply part of the verb). This often does not make good English sense. In the past, I would include the proper noun and then place, in brackets behind it, lit., he (or, whatever). Sometimes, there might be 2 or 3 insertions like this in a passage, and it can make the reading more belabored (mentally, I can easily read through a passage, and not even see the brackets, which are in a different text color). However, for others, the reading may seem somewhat convoluted. So I have started to simply place the proper name as a subject in the brackets (the brackets mean that it is not found in the original text). Many other translations do the same thing, but put these words in italics (like the KJV does). This way, I maintain good English text, but without distorting the Greek text which is there.

I do a word cloud of the paraphrase of this chapter. I used to call it the Reasonably Literal Paraphrase, but there are times when my paraphrase is far from literal. So I will simply call it the Kukis Paraphrase.

I drew from hundreds of sources for this chapter. I literally stand on the shoulders of thousands of men in order to put this document together.

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The Holy Spirit Sets Barnabas and Saul Apart for Missionary Work

As always, 3 separate translations will be produced for each verse. The slavishly literal translation attempts to preserve word order and number, making it more literal than Young’s translation (however, I do not preserve the consistency of the translation that Young does). The moderately literal translation may add or delete a definite article, change the number of a noun to correspond with the English sense of thinking, and the order is often changed in order to better represent our English sentence structure. The paraphrase is an attempt to give a thought-for-thought interpretation of what each verse tells us.

Kukis slavishly literal:		Kukis mostly literal translation:
But [there] were in Antioch, according to the church being, prophets and teachers, not only the Barnabas; and Simeon, the one being called Niger; and Lucius the Cyrenæan; but also Manaen, Herod of the tetrarch a foster brother; and Saulos.	Acts 13:1	[There] were prophets and teachers at the church, [which] continued being in Antioch, [including] Barnabas; Simeon, the one called Niger; Lucius the Cyrenæan; Manaen, the [one] brought up with Herod the Tetrarch, and Saul.
Kukis paraphrase
The church continued growing in Antioch, which enjoyed the following prophets and teachers: Barnabas; Simeon Niger; Lucius the Cyrenæan; Manaen, who was brought up with Herod the Tetrarch, and Saul.

Here is how others have translated this verse:

Ancient texts: I will use the Westcott-Hort Greek text as the basis for my English translation. I use that test primarily because e-sword has a nice module by Rob Wolfram which has the interlinear English text, Strong’s #’s, and the Greek morphology. The e-sword tab is IWH+P. I do not use their English text for my translation. Also, throughout, I take in consideration alternate readings.

As a young Christian, I was quite interested in the alternative readings. After many decades of study, I have found that, as with the Hebrew text, disputed readings rarely have any affect on the interpretation of a text (apart from perhaps a half-dozen fairly well-known alternate readings, like the end of the book of Mark).

I will compare the Greek text to English translations of the Latin and Syriac (= Aramaic) texts, using the Douay-Rheims translation and George Lamsa’s translation from the Syriac. I often update these texts with non-substantive changes (e.g., you for thou, etc.).

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

The Septuagint and the Dead Sea Scrolls are irrelevant, as they preceded the writing of the New Testament by over 200 years.

Underlined words indicate differences in the text.

Ancient texts:

Westcott-Hort Text (Greek) But [there] were in Antioch, according to the church being, prophets and teachers, not only the Barnabas; and Simeon, the one being called Niger; and Lucius the Cyrenæan; but also Manaen, Herod of the tetrarch a foster brother; and Saulos.

Complete Apostles’ Bible Now there were some in the church being in Antioch who were prophets and teachers: Both Barnabas, and Simeon who was called Niger, Lucius of Cyrene, Manaen, brought up with Herod the tetrarch, and Saul.

Douay-Rheims 1899 (Amer.) Now there were in the church which was at Antioch prophets and doctors, among whom was Barnabas and Simon who was called Niger, and Lucius of Cyrene and Manahen who was the foster brother of Herod the tetrarch, and Saul.

Holy Aramaic Scriptures Yet, there were in The Edtha {The Assembly} of Antiakia {Antioch}, Prophets and Teachers; Bar-Naba {Barnabas}, and Shimeun {Simeon} who is called Niger, and Luqius {Lucius} who was from Qurini {Cyrene} city, and ManaIyl {Manaen}, son of the foster-brother of Herudes {Herod} the Tetrarka {the Tetrarch}, and Shaul {Saul}.

James Murdock’s Syriac NT Now there were in the church at Antioch, [several] prophets and teachers; Barnabas, and Simon called Niger, and Lucius who was from the city Cyrene, and Menaen, a son of the guardians of Herod the Tetrarch, and Saul.

Original Aramaic NT But there were Prophets in the Church of Antiakia and Teachers: BarNaba and Shimeon who is called Niger, Luqius, who is from the city Qorina, Manael, son of the rearers of Herodus the Tetrarch, and Shaul.

Significant differences:

English Translations: I have included translations which I disagree with and footnotes that I do not necessarily agree with. If I believe that the author is too far from the truth, I may even address that at the footnote. However, nearly all of the correct commentary will be found following the Greek text box and the translation of each phrase.

Limited Vocabulary Translations:

Bible in Basic English Now there were at Antioch, in the church there, prophets and teachers, Barnabas, and Symeon who was named Niger, and Lucius of Cyrene, and Manaen, a relation of Herod the king, and Saul.

Bible in Worldwide English In the church at Antioch there were prophets and teachers. They were Barnabas, Simeon Niger, Lucius from Cyrene, Manaen who grew up with Herod the ruler, and Saul.

Easy English The believers in Antioch send Saul and Barnabas to Cyprus

There were some prophets among the group of believers in Antioch. They taught the other believers more about Jesus. Barnabas and Simeon were two of these men. (People also called Simeon ‘Niger’.) There was Lucius who had lived in Cyrene. There was also Manaen who had lived together with the ruler Herod when they were children. And there was Saul.

‘Niger’ was a word in the language of the Roman people (Latin). It means ‘Black’. Simeon was probably a man with dark skin who came from north Africa.

God’s Word™ Barnabas, Simeon (called the Black), Lucius (from Cyrene), Manaen (a close friend of Herod since childhood), and Saul were prophets and teachers in the church in Antioch.

Good News Bible (TEV) In the church at Antioch there were some prophets and teachers: Barnabas, Simeon (called the Black), Lucius (from Cyrene), Manaen (who had been brought up with Governor Herod ), and Saul.

J. B. Phillips Saul and Barnabas are called to a special task

Now there were in the Church at Antioch both prophets and teachers—Barnabas, for example, Simeon surnamed Niger Lucius the Cyrenian Manaen the foster-brother of the governor Herod and Saul.

The Message Barnabas, Saul, and Doctor Know-It-All

The congregation in Antioch was blessed with a number of prophet-preachers and teachers:

Barnabas,

Simon, nicknamed Niger,

Lucius the Cyrenians,

Manaen, an advisor to the ruler Herod,

Saul.

NIRV In the church at Antioch there were prophets and teachers. Among them were Barnabas, Simeon, and Lucius from Cyrene. Simeon was also called Niger. Another was Manaen. He had been brought up with Herod, the ruler of Galilee. Saul was among them too.

New Life Version Saul and Barnabas Are Called to Be Missionaries

In the church in the city of Antioch there were preachers and teachers. They were Barnabas, Simeon Niger, Lucius of the country of Cyrene, Manaen of Herod’s family, and Saul. While they were worshiping the Lord and eating no food so they could pray better, the Holy Spirit said, “Let Barnabas and Saul be given to Me for the work I have called them to.” V. 2 is included for context.

New Simplified Bible There were prophets and teachers in the congregation at Antioch. This included: Barnabas, and Simeon called Niger, and Lucius of Cyrene, and Manaen, who had been brought up with Herod the tetrarch, and Saul.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible ACTS 13

PAUL’S FIRST MISSION TRIP

IT STARTS AT A PRAYER MEETING

There were prophets and teachers in the Antioch church. Barnabas, for one. And there was Simeon, but people called him Mr. Black. [1] There was Lucius from Cyrene [2] too. And there was Manaen, who grew up as a friend of Herod, the ruler, [3] and Saul.

¹13:1Literally, Simeon’s nickname was Niger. In Latin, the official language of the Roman Empire, niger means “black.” Bible scholars speculate that people called him Black because his skin was dark. The derogatory English “N” word likely came from this Latin word. He and Lucius may have both come from Africa.

²13:1A city in what is now Libya in northern Africa. See the footnote for Acts 6:9.

³13:1“Ruler” is literally the Roman title of tetrarch, a person who governed a territory or a province. But Herod was more than just a governor-like ruler. His friend since childhood, Emperor Caligula, in AD 37 named him “king” (Acts 12:1).

Contemporary English V. The church at Antioch had several prophets and teachers. They were Barnabas, Simeon, also called Niger, Lucius from Cyrene, Manaen, who was Herod's close friend, and Saul.

New Berkeley Version .

New Living Translation Barnabas and Saul Are Commissioned

Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called “the black man” [Greek who was called Niger.]), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas [Greek Herod the tetrarch.]), and Saul.

The Passion Translation In the church at Antioch there were a number of prophets and teachers of the Word, including Barnabas, Simeon from Niger, Lucius the Libyan, Manean (the childhood companion of King Herod Antipas), and Saul.

Plain English Version Barnabas and Saul, and some other men in the church in Antioch, used to tell people God’s messages and teach them God’s word. Those other men were Simeon (his other name was Niger), and Lucius from the country called Cyrene, and Manen (he grew up with Herod, the big boss).

UnfoldingWord Simplified T. Among the group of believers in Antioch in the province of Syria there were prophets and those who taught people about Jesus. They were Barnabas; Simeon, who was also called Niger; Lucius, who from Cyrene; Manaen, who had grown up with King Herod Antipas; and Saul.

Williams’ New Testament Now in the church at Antioch there were prophets and teachers, Barnabas, Simeon who is called Niger, Lucius the Cyrenian, Manaen who was an intimate friend of the governor, and Saul.

Partially literal and partially paraphrased translations:

American English Bible There were several Prophets and teachers in the congregation at AntiOch. These included BarNabas, SymeOn (who was called Niger), Lucius of Cyrene, Mnaen (who had gone to school with Herod, the district ruler) and Saul.

Beck’s American Translation .

Breakthrough Version Preachers and teachers were throughout the existing assembly in Antioch: Barnabas, Simon (the one called Niger), Lucius (the Cyrenian), Manaen (who grew up with the head of one-fourth of the region, Herod), and Saul.

Common English Bible Barnabas and Saul sent to minister

The church at Antioch included prophets and teachers: Barnabas, Simeon (nicknamed Niger), Lucius from Cyrene, Manaen (a childhood friend of Herod the ruler), and Saul.

A. Campbell's Living Oracles Now, there were in the congregation that was at Antioch, certain prophets and teachers; particularly, Barnabas, and Simeon, who was called Niger, and Lucius, the Cyrenian, and Manaen, who was educated with Herod, the tetrarch, and Saul.

New Advent (Knox) Bible The Church at Antioch had as its prophets and teachers Barnabas, and Simon who was called Niger, and Lucius of Cyrene, and Manahen, foster-brother of Herod the tetrarch, and Saul.

NT for Everyone Mission and magic

In the church at Antioch there were prophets and teachers: Barnabas, Symeon called Niger, Lucius of Cyrene, Manaen from the court of Herod the Tetrarch, and Saul.

20^th Century New Testament Among the members of the Church at Antioch there were several Prophets and Teachers--Barnabas, Simeon who was known by the name of 'Black', Lucius of Cyrene, Manaen, foster-brother of Prince Herod, and Saul.

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (a childhood companion of Herod the tetrarch), and Saul.

Christian Standard Bible Preparing for the Mission Field

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen, a close friend of Herod the tetrarch, and Saul.

Conservapedia Translation There were certain prophets and teachers at the church in Antioch, such as Barnabas, Simeon, who was also called Niger, Lucius of Cyrene, Manaen, who was raised with King Herod, and Saul.

The Herod identified here as τετραάρχου was probably Herod Antipas, the tetrarch of Galilee. Herod Agrippa I, who had just died, was the king who reunited the four parts of King Herod the Great's kingdom split by Rome.

Ferrar-Fenton Bible The Dedication of Barnabus and Saul.

There were connected with the assembly at Antioch preachers and teachers, particularly such as Barnabas, Simeon called Niger, Lucius the Cyrenian, and Manaen, the schoolfellow of Herod the tetrarch and Saul.

Free Bible Version The church at Antioch had prophets and teachers: Barnabas, Simeon Niger, Lucius of Cyrene, Manaen (the childhood friend of Herod the tetrarch), and Saul.

God’s Truth (Tyndale) There were at Antioche, in the congregation certain Prophets and teachers: as Barnabas and Simeon called Niger, and Lucius of Cerene, and Manahen Herod the Tetrarkes nurse fellow, and Saul.

International Standard V Barnabas and Saul Travel to Cyprus

Now Barnabas, Simeon called Niger, Lucius from Cyrene, Manaen, who grew up with Herod the tetrarch, and Saul were prophets and teachers in the church at Antioch.

Lexham Bible Barnabas and Saul Sent Out from Antioch

Now there were prophets and teachers in Antioch in the church that was there: Barnabas, and Simeon (who was called Niger), and Lucius the Cyrenian, and Manaen (a close friend of Herod the tetrarch), and Saul.

Riverside New Testament THERE were in Antioch among the members of the church several prophets and teachers — Barnabas, and Symeon, who was called Niger, and Lucius of Cyrene and Manaen (a companion in childhood of Prince Herod) and Saul.

Urim-Thummim Version Now there were in the ekklesia that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, that had been brought up with Herod the tetrarch, and Saul.

Worsley’s New Testament Now there were in the church that was at Antioch certain prophets and teachers, as Barnabas, and Simeon called Niger, and Lucius the Cyrenean, and Manaen who had been educated with Herod the tetrarch, and Saul;

and as they were ministring to the Lord, and fasting, the holy Spirit said, Separate me Barnabas and Saul, for the work to which I have called them. V. 2 is included for context.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Paul sent by the Church

• There were at Antioch—in the Church which was there— prophets and teachers: Barnabas, Symeon known as Niger, Lucius of Cyrene, Manaen who had been brought up with Herod, and Saul.

Footnote for the Christian Community Bible is in the Addendum.

The Heritage Bible And some were prophets and teachers in Antioch among the existing church, both Barnabas, and Simeon, the one called Niger, and Lucius, the Cyrenian, also Manaen, the foster- brother of Herod, the tetrarch, and Saul.

New American Bible (2011) * Now there were in the church at Antioch prophets and teachers: Barnabas, Symeon who was called Niger, Lucius of Cyrene, Manaen who was a close friend of Herod the tetrarch, and Saul.

* [13:1–3] The impulse for the first missionary effort in Asia Minor is ascribed to the prophets of the Antiochene community, under the inspiration of the holy Spirit. Just as the Jerusalem community had earlier been the center of missionary activity, so too Antioch becomes the center from which the missionaries Barnabas and Saul are sent out.

New Catholic Bible Antioch^[a]

Paul’s First Missionary Journey^[b]

Chapter 13

Barnabas and Paul Sent Out on Mission.^[c] In the Church at Antioch, there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.

[a] Acts 13:1 Under the impulse of the Spirit and the call of events, the community of Jerusalem finds the main points of its internal fire; it has broken out of the Jewish world to spread the Gospel into the Gentile world. New communities have been founded in which the Spirit stirs up the same internal fire and strong missionary initiative. The cycle of Jerusalem ends with the establishment of the Church at Antioch (Acts 11:19-26). In the second cycle in Acts, this young Church is the point of departure and return for all the stories, replacing Jerusalem as the center for the spread of the Gospel. Henceforth, the action takes place outside of Palestine; the Church now exists independently of the temple and of Jewish life in the Holy Land.

According to the historians of the period, Antioch, a main communications center of the Mediterranean world, was a “hotbed of falsehood.” Two missionary journeys take off from it: the first to Asia Minor (Acts 13:1—14:28), the second as far as Greece (Acts 15:36—18:23). We shall witness the encounter with quite different environments, from Oriental magic to Greek philosophy.

Paul will soon take the initiative in this missionary activity by means of the first two voyages ordinarily called missionary journeys of the Apostle. The Council of Jerusalem is called upon to officially resolve the problem in the community between converts from the Gentiles and converts from Judaism.

[b] Acts 13:1 A missionary undertaking begins that will reach into the heart of Asia Minor. The story dwells at length on the outward journey; the return is told in a few verses, but makes clear that in the interim some Churches have been born that have their own life and personality. The Gospel will be addressed first of all to Jews and then directly to the Gentiles. Is Christianity a complete novelty or Judaism with a new face?

[c] Acts 13:1 Events suggest the vitality of the community of Antioch, whose importance is also underlined by the list of people available. Paul and Barnabas are chosen to go on mission. The laying on of hands by the community here is not a communication of powers (as in Acts 6:6) but a confirmation of the inspiration of the Spirit.

New Jerusalem Bible In the church at Antioch the following were prophets and teachers: Barnabas, Simeon called Niger, and Lucius of Cyrene, Manaen, who had been brought up with Herod the tetrarch, and Saul.

Revised English Bible–1989 Paul's work among the Gentiles

THERE were in the church at Antioch certain prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen, a close friend of Prince Herod, and Saul.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible In the Antioch congregation were prophets and teachers — Bar-Nabba, Shim‘on (known as “the Black”), Lucius (from Cyrene), Menachem (who had been brought up with Herod the governor) and Sha’ul.

Hebraic Roots Bible Now there were prophets and teachers in the congregation of Antioch: both Barnabas and Simeon, he being called Niger, and Lucius the Cyrenian, and Manaen the foster brother of Herod the tetrarch, and Shaul.

Holy New Covenant Trans. In the called out people at Antioch in Syria, there were some prophets and teachers. They were: Barnabas, Simeon (also called Black), Lucius (from the city of Cyrene), Manaen (who had grown up with Herod Antipas, the ruler), and Saul.

The Scriptures 2009 And in the assembly that was at Antioch there were certain prophets and teachers: both Barnaa and Shim‛on who was called Niger, and Lucius of Cyrene, and Manaěm who had been brought up with Herodes the district ruler, and Sha’ul.

Tree of Life Version Now in the Antioch community, there were prophets and teachers: Barnabas, Simeon called Niger, Lucius the Cyrenian, Manaen (brought up since childhood with Herod the Tetrarch), and Saul.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...were but in antioch in the being congregation Forecasters and Teachers The also Barnabas and simeon The [Man] Being Called niger and Lucius The Cyrenian manaen also [of] herod the tetrarch Raised (Together) and Saul...

Alpha & Omega Bible NOW THERE WERE AT ANTIOCH (In Syria), IN THE CONGREGATION OF CALLED OUT ONES THAT WAS THERE, PROPHETS AND TEACHERS: BARNABAS, AND SIMEON NAMED NIGGER, AND LUCIUS OF CYRENE, AND MANAEN WHO HAD BEEN BROUGHT UP WITH HEROD THE TETRARCH, AND SAULOS. (The word "Nigger" here means "black" but does not refer to his race. It's only a surname. It's like he was called "Mr. Black." The Israelites & Jews were a Semitic people; which is a subgroup of the Caucasian race. They may have had a deep tan due to being outside a lot, but they were Caucasian people. The name Simeon is a Hebrew name equivalent to Peter's name Simon so he was not black. It was only his name. The word was not considered derogatory until much later.)

Awful Scroll Bible Moreover, there were throughout they called-out, being from-within Antioch, some exposers-to-light-beforehand and teachers, they even Barnabas and Simon, being called Niger, and Lucius, the Cyrenian, and Manæn, nourished-with the brother of Herod, the ruler-of-a-fourth, and Saul.

Concordant Literal Version Now there were in Antioch, to accord with the ecclesia which is there, prophets and teachers, both Barnabas and Simeon, called Niger, and Lucius the Cyrenian, besides Manaen, the tetrarch Herod's foster brother, and Saul."

exeGeses companion Bible SHAUL AND BAR NABI ARE SET APART

Now there in the ecclesia at Antioch

are some prophets and doctors;

as Bar Nabi and Shimon who is called Niger

and Loukios a Cyrenian and Manaen,

who was nursed with Herod the tetrarch, and Shaul.

Orthodox Jewish Bible Now there was in Antioch there among the Moshiach’s Kehillah nevi’im and morim: Bar-Nabba, and Shimon called Niger, and Lucius from Cyrene, and Menachem (brought up with Herod the tetrarch) and Rav Sha’ul.

Rotherham’s Emphasized B. § 24. Barnabas and Saul sent forth from Antioch, visit Cyprus, Pamphylia, Pisidia and Lycaonia; and return by Attalia unto Antioch.

Chapter 13.

Now there were in Antioch, distributed through the existingʹ assembly,—prophets and teachers: both Barnabas and Symeon who was called Niger, and Lucius the Cyrenian, Manæn alsoˎ Herod the tetrarch’s foster-brother, and Saul.

Expanded/Embellished Bibles:

The Amplified Bible First Missionary Journey

Now in the church at Antioch there were prophets [who spoke a new message of God to the people] and teachers: Barnabas, Simeon who was called ^[a]Niger, Lucius of Cyrene, Manaen who had been brought up with ^[b]Herod [Antipas] the tetrarch, and Saul.

[a] A Latin word spelled with Greek letters.

[b] Herod Antipas, the Herod who beheaded John the Baptist.

An Understandable Version Now in the church at Antioch there were [these] prophets and teachers: Barnabas, Symeon, called Niger, Lucius of Cyrene, Manaen, the foster-brother of Herod the Tetrarch [i.e., governor of Galilee], and Saul.

The Expanded Bible Barnabas and Saul Are Chosen

In the church at Antioch there were these prophets and teachers: Barnabas [4:36], Simeon (also called Niger [^Cmeaning “Black”; Luke 23:26]), Lucius (from the city of Cyrene [^Ca city in North Africa]), Manaen (who ·had grown up with Herod [or was a close friend of Herod; or was a member of Herod’s court], the ·ruler [^Ltetrarch; ^Ca Roman political title; see Luke 3:1]), and Saul.

Jonathan Mitchell NT Now there were prophets (folks who had light ahead of time and spoke it before folks) and teachers within the midst of Antioch, down in (or: corresponding to; or: to accord with) the called-out community currently being [there]: both Barnabas and Simeon the one normally being called " [the] Black" (or: Niger) as well as Lucius, the man from Cyrene (a Greek colony in north Africa; or: Cyrenian, being the name of another man there), and Manaen (or: Manahen) a person who was brought up with (or: a foster brother of; a childhood companion of; one educated and nurtured with) Herod, the tetrarch (provincial or district ruler) and Saul.

Syndein/Thieme Now there were in the church that was at Antioch certain prophets and teachers as Barnabas, and Simeon that was called Niger {a Black businessman}, and Lucius of Cyrene, {these three were the prophets} and Manaen, which had been brought up with Herod the tetrarch, and Saul {these two were the teachers}.

{Note: Manaen was quite famous. He was the adopted son of Herod and grew up in the Royal house.}

Translation for Translators The Holy Spirit commanded Barnabas and Saul to go on a mission.

Acts 13:1-3

Among the people in the congregation at Antioch there were ◂prophets/those who spoke messages from God► and those who taught people about Jesus. They were Barnabas; Simeon, who was also called Niger/Blackman; Lucius, from Cyrene city; Manaen, who had grown up with King Herod Antipas; and Saul.

The Voice

After Barnabas and Saul help deliver the relief fund to Jerusalem (11:29–30), the three men return to Antioch. With this trip by Saul (who will shortly be renamed Paul) back to Antioch, Luke’s emphasis for the rest of the book shifts away from Peter and the church in Jerusalem to focus on Paul and his mission to spread the good news to Jews and outsiders throughout the northern Mediterranean area.

The church in Antioch had grown strong, with many prophets and teachers: Barnabas, Simeon (a dark man from Central Africa), Lucius (from Cyrene in North Africa), Manaen (a member of Herod’s governing council), and Saul.

Bible Translations with a Lot of Footnotes:

NET Bible® The Church at Antioch Commissions Barnabas and Saul

Now there were these prophets and teachers in the church at Antioch:¹ Barnabas, Simeon called Niger,² Lucius the Cyrenian,³ Manaen (a close friend of Herod⁴ the tetrarch⁵ from childhood⁶) and Saul.

^1snAntioch was a city in Syria (not Antioch in Pisidia).

^mapFor location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.

^2snSimeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

^3snThe Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

^4snHerod 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.

^5tnOr “the governor.”

^snA 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.

^6tnOr “(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.”

The Spoken English NT The Antioch Community Sends Paul and Barnabas to Preach the Good News
In Antioch, in the Christian community there, there were prophets and teachers. There was Barnabas, and Simon (known as Niger^a.), Lucius^b of Cyrene,^c Manaen^d (who was brought up with Herod^e the tetrarch), and Saul.

a.Prn. nye-jer. His nickname is “Black,” in Latin. He was very probably an African, and may even be the “Simon of Cyrene” (Mat_27:32; Mar_15:21; Luk_23:26) who was forced to carry Jesus’ cross. Interestingly, Lucius, the next person mentioned here, is from Cyrene, a city on the eastern Mediterranean coast of what is now Libya in North Africa.

^b.Prn. loose-us.

^c.Prn. sye-ree-nee.

^d.Prn. man-een.

^e.Prn. herr-edd.

Wilbur Pickering’s New T. Missionary journey I—Barnabas and Saul-Paul
Now in the congregation that was in Antioch there were certain prophets and teachers: Barnabas, Simeon (the one called Niger), Lucius the Cyrenian, Manaen (who had been brought up with Herod the tetrarch), and Saul.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation Now [there] were some prophets and teachers in the assembly being in Antioch: both Barnabas and Simon (the one being called Niger), and Lucius the Cyrenian and Manaen (foster-brother of Herod the ruler of the quadrant [or, the tetrarch]) and Saul.

Benjamin Brodie’s trans. Now, there were prophets and teachers in Antioch at the assembly which was there – Specifically: Barnabas and Simeon, the one called Niger, and Lucius the Cyrenian, and Manaen, the foster brother of Herod the tetrarch, and Saul.

Charles Thomson NT Now there was in the congregation at Antioch, certain prophets and teachers, namely, Barnabas and Symeon called Niger, and Lucius the Cyrenian, and Manaem, who had been brought up with Herod the tetrarch, and Saul.

English Standard Version Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul.

Far Above All Translation Now there were some prophets and teachers here and there in the church which existed in Antioch: Barnabas, and Simeon surnamed Niger, and Lucius the Cyrenian, and Manaen of common upbringing with Herod the tetrarch, and Saul.

Literal Standard Version And there were certain in Antioch, in the assembly there, prophets and teachers; both Barnabas, and Simeon who is called Niger, and Lucius the Cyrenian, Manaen also—Herod the tetrarch’s foster-brother—and Saul;

and in their ministering to the LORD and fasting, the Holy Spirit said, “Separate to Me both Barnabas and Saul to the work to which I have called them,”

then having fasted, and having prayed, and having laid the hands on them, they sent [them] away. Vv. 2–3 are included for context.

Modern Literal Version 2020 {45-48 AD. Asia Minor. Paul’s first missionary journey from Antioch to Perga, Cyprus, Antioch in Pisidia, Iconium, Lystra, Derbe and back to Antioch in Syria.}

Now some prophets and teachers were in the congregation* which is in Antioch: both Barnabas, and Symeon the one being called Niger, and Lucius from Cyrene, and Manaen, a foster-brother of Herod the Tetrarch, and Saul.

Modern KJV And in Antioch some among the existing church were prophets and teachers. (such as Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen, the foster-brother of Herod the tetrarch) and Saul.

Niobi Study Bible Paul and Barnabas Are Sent to the Gentiles

Now there were in the church at Antioch certain prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene,and Manaen who had been brought up with Herod the tetrarch, and Saul.

Webster’s Translation Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, who had been brought up with Herod the tetrarch, and Saul.

The gist of this passage: The Holy Spirit gives sort of a roll call on the early well-known believers who spent time at the church at Antioch.

Acts 13:1a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ên (ἤν) [pronounced ayn]	was, were, has been; to have existed; to have stayed; had occurred, took place; was present [available]	3^rd person plural, imperfect indicative	Strong’s #2258 (imperfect of Strong’s #1510)
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
Antiócheia (Άντιόχεια) [pronounced an-tee-OKH-i-ah]	driven against; transliterated, Antioch	feminine singular proper noun location; genitive/ablative case	Strong’s #490
1) Capital of Syria, situated on the river Orontes, founded by Seleucus Nicanor in 300 B.C. and named in honour of his father, Antiochus. Many Greek-Jews lived there and it was here that the followers of Christ were first called Christians.
katá (κατά) [pronounced kaw-TAW]	according to, after, according to a norm or standard; throughout, over, in, at; to, toward, up to; before, for, by	preposition with the accusative case	Strong’s #2596
tên (τὴν) [pronounced tayn]	the, to the; toward the; this, that	feminine singular definite article; accusative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
ôn/ousa/on (ὤν/οσα/ὅν) [pronounced own/OO-sah/on]	being, be, is, are; coming; having	feminine singular, present participle; accusative case	Strong’s #5607 (present participle of Strong’s #1510)
ekklêsía (ἐκκλησὶα) [pronounced ek-klay-SEE-ah]	church, assembly, gathering, company	feminine singular noun, accusative case	Strong’s #1577
prophêteis (προφήτεις) pronounced prohf–AY–tice]	prophets, those foretelling future events; those who speak via divine inspiration	masculine plural noun; nominative case	Strong’s #4396
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
didaskaloi (διδάσκαλοι) [pronounced did-AS-kal-oy]	teachers (true or false), instructors; doctors, masters	masculine plural noun; nominative case	Strong’s #1320

Translation: [There] were prophets and teachers at the church, [which] continued being in Antioch,...

For the person who speaks English, this is a difficult portion of v. 1 to put together. The subjects are prophets and teachers, the last three words in this phrase, which are to be matched up with the main verb, which is the first word in this phrase. It is the church which is connected to the participle, in the latter half of this phrase, which continues being in Antioch, which comes from the first half of this phrase. For the Greek speaker, this is nothing. All of these parts of speech are connected together by case and number, by the fact that the participle precedes or is coterminous with the main verb. In the Greek, you can place the verb, subject and object virtually anywhere in the sentence (depending upon what you want to emphasize). In the English, we like to see the subject (s) of the verb right up front, first thing, so we know who we are talking about. Then we want to see the verb, because we want to know what they are doing. After that comes the direct object, because if someone is doing something, we want to see who they are doing it to. Not the case for those who speak Greek. Therefore, as you can see, there was a lot of moving around of the words.

In the early church—it is about a.d. 45—15 years after the crucifixion, resurrection and ascension of the Lord—there are still no writings (that we are aware of) which clearly lay down the standards and practices of the church. The church continues to be a changing and evolving organism, if you will. I don’t mean that today, the church ought to be X; and a month later, it ought to be (or, is) Y. But there are distinct differences between the Jews who practiced traditional religious Judaism and the Jews and gentiles who together were involved in this new thing. The religious practices of Israel were very specific and they were done at certain times for certain reasons. All of this is laid out in the books of the Law (as well as in the traditions which arose among the Jews).

In other words, what was happening in the Temple was one thing. It was very specific; and it was very much subject to many laws and regulations. Well, there was also a church in Jerusalem, and that church was different from what was taking place in the Temple. They were beginning to work out the idea of not meeting in the synagogue or the Temple (but that was not a hard and fast rule at this point). Well, the church in Antioch was much different from the Temple worship and even significantly different from the local church in Jerusalem. For one thing, this was probably a majority gentile church. I don’t even know if there were any gentiles in the Jerusalem church (apart from some who may have converted to Judaism).

At this point, perhaps the only epistle which may be in existence is the book of James. Some estimate that this book was written as early as a.d. 45 (the time of our present study in Acts); and probably before the first council of Jerusalem, which takes place in a.d. 50. Other sources, such as Wikipedia, put a much later date on this epistles, suggesting a.d. 65–85 (they also suggest that this letter was not really written by James). My only point in dating this book is, there is nothing written down, insofar as we know, about the standards and the practices of the early church.

What we study in the book of Acts is the evolution of the church. We do not go to the book of Acts in order to figure out how to live as Christians. This book tells us what happened, but when it comes to the standards and practices of the church, we go to the epistles. The evolution of the early church is found in Acts; standards and practices are found in the epistles. This is because the Divine Author of these books is God the Holy Spirit.

Now, even though the epistles were written at different times by different authors, they are still completely accurate when it comes to Church Age doctrine (even thought Peter and James did not fully understand dispensations). It is difficult enough as it is for Christians to understand the book of Acts, which is a narrative. It would be far more difficult for us to try to integrate the epistles into the book of Acts, and figure out the evolution of the early church as an interpretive factor of the epistles. That is, wouldn’t it be a mess if we tried to determine the evolution of the church from the epistles? That is, would we practically ignore the book of James because it was written so early; and, at the same time, revere the pastoral epistles as they were written near the end of Paul’s life? And then, what would the early church do? Would the epistles be rated on some sort of accuracy scale as related to the time during which they were written? God the Holy Spirit made certain that we would never have to do anything like this. We have one book on the evolution of the church, and 21 letters (epistles) which are authoritative for standards and practices of the church throughout the Church Age.

At the same time, it is legitimate to recognize that the writers of the early epistles knew less doctrine than the writers of the later epistles. Paul grew by leaps and bounds from his letters to the Thessalonians and Galatians to his letter to the Romans or to the Ephesians. Nevertheless, God the Holy Spirit made certain that all of the epistles were accurate in regards to Church Age doctrines and practices.

Have you ever wondered, what about the other letters to the Corinthians? Where are they? And there must have been other letters to the various churches? What if we found some of them today? Now you know why some epistles were preserved by God and others were lost to antiquity—some epistles reflected specific issues tied to the evolution of the church. They would have required us to interpret them as we do the book of Acts.

And, since I am on this tangent, let me take it one step further: there are specific issues in the epistles which deal with the evolution of the church. I am specifically thinking about Paul’s discussion of tongues and other spiritual gifts in the book of 1Corinthians. What Paul says is all true; and it is a guide to standards and practices within the church even today. Ideally speaking, we do not have tongues in the churches (not the true gift of tongues); but we do have regulations and guidance in 1Corinthians for a number of issues which can be applied, using the example of the Corinthians and their misuse of the gift of tongues back then.

Now, the entire reason for this digression is the word prophets. In the early church, prophecy was a legitimate gift, because there were no writings which clearly laid down the standards and practices of the nascent church. Therefore, there needed to be some men who could supply information to the early church which they did not yet have. Also, there were instances of prophets in the book of Acts predicting future events.

This is a gift which we no longer need in the Church Age; because we have the completed canon of Scripture. I do not need to have insight as to what is going to happen to me tomorrow, or next week, because God has provided everything I need for today (obviously, the believer needs to continue spiritual growth throughout his life in order to be prepared). We, as believers and students of the Word of God, understand historical trends and we are able to correctly understand contemporary history in the light of divine revelation. We do not need prophets to sort this out for us.

There are a handful of people running around today (and in past decades and centuries) who claim to be prophets. We know that they are not because (1) their prophecies of the future are always faulty; and (2) some of the doctrines and practices which they espouse always contradict the epistles of the New Testament. It is impossible for some self-proclaimed prophet to come along with a following who does not mislead those following him.

So, the basic rule is easy to understand: prophets were necessary in the pre-canon age of the church, because we did not have the full canon of Scripture, which contained all the standards and practices of the church in the Church Age. Now that we have a full delineation of Church Age doctrines, we no longer need a prophet to suss out new ones for us.

Teachers are those who depend upon written revelation (and the words of the Church Age prophets) in order to pull everything together to teach the new believers of this new age. Therefore, those with the gift of teacher existed then and they exist today.

The people below are listed. I would suggest that all of them are teachers and some of them are prophets. However, the human author Luke is not going to distinguish between these men and give us a list of gifts that each man has.

Acts 13:1b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
te (τε) [pronounced teh]	not only...but also; both...and; as...so; sometimes used as a post-positive conjunction, meaning, and, also	enclitic particle; a conjunction; properly used in connection with και	Strong’s #5037
Barnabas (Βαρνάβας) [pronounced bar-NAB-as]	son of rest; transliterated Barnabas	masculine singular proper noun person, nominative case	Strong’s #921

Translation: ...[including] Barnabas;...

The first man named is Barnabas, and he is quite the interesting character because the early disciples did not think to elect him to the position of Apostles (as per their wrong-headed decision to elect a 12^th Apostle—that is all in Acts 1 (HTML) (PDF) (WPD)). Nevertheless, he is clearly a driving force in the early church, particularly when it comes to gentiles.

He is a man of grace who sticks by various believers even after they fail. He also seems to have the ability to figure out who is necessary for this or that Church Age project. He is apparently the man who decided, “I need to get Saul more closely involved with the movement of God.” I would say that he was a necessary human factor in God’s plan for the Church Age. As we continue to study the book of Acts, and continue into the New Testament, it should be clear that Paul is the driving factor of the Church Age. Nevertheless, it is Barnabas who decided, “I need to have Saul (Paul) here working with me.” There are 11 other Apostles—men who thought they could elect the successor for Judas—which of them figured out, “We need to get Saul working with us”? Barnabas figured this out. Peter didn’t; and John didn’t.

And, off into the future, in Acts 15, Barnabas will understand the importance of taking John Mark with them, and Paul will not. John Mark had failed, and Paul did not want to depend upon him. Barnabas disagreed. So the Apostle of grace will be out-graced by Barnabas. How many men could you say that about?

Acts 13:1c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Sumeôn (Συμεών) [pronounced soom-eh-ONE]	harkening; transliterated Simon, Simeon, Symeon, Shimon	indeclinable proper noun; masculine singular	Strong’s #4826
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
kaleô (καλέω) [pronounced kal-EH-oh]	active: called; calling aloud, uttering in a loud voice; invited; passive: being called, receiving a call	masculine singular present passive participle, nominative case	Strong’s #2564
Niger (Νίγερ) [pronounced NEEG-er]	black; transliterated, Niger (of Latin origin)	masculine singular proper noun; a person; indeclinable noun	Strong’s #3526

Translation: ...Simeon, the one called Niger;...

This appears to be Simeon’s only reference in the New Testament. He is called Niger (Νίγερ) [pronounced NEEG-er], which means, black. Strong’s #3526. Although I have read some passionate arguments that Black is just a last name and means nothing, I would suggest that Simeon was a black man. The Jews of the middle east tended to be darker skinned than the ancient paintings which we see; and I think compared to them, Simeon was even darker. Nevertheless, about all we can do is speculate about Simeon, as he is only found here.

I would suggest that he, along with the rest of these men, played a very important part in the church at Antioch (there were probably a number of local churches in Antioch, and these men named here were probably teachers at those various churches). I would suggest that, whereas diversity in and of itself is not necessarily good or bad; there is no reason to ever exclude a person simply on the basis of race or physical features.

I suspect that these men named here all looked very different from one another; and yet were united in the Holy Spirit.

Acts 13:1d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Loúkios (Λούκιος) [pronounced LOO-kee-oss]	light: bright: white; transliterated, Lucius, Loukios; of Latin origin	masculine singular proper noun; a person; nominative case	Strong’s #3066
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
Kurēnaîos (Κυρηναος) [pronounced koo-ray-NAH-yoss]	of Cyrene, Cyrenæan, inhabitant of Cyrene, Cyrenian	masculine singular proper noun, nominative case	Strong’s #2956

Translation: ...Lucius the Cyrenæan;...

Cyrene is a city in Libya. I would suggest, like Simeon above, that Lucius himself was darker skinned than most. However, as a believer in Jesus Christ, with the gift of either prophet or teacher (or both), he was also an integral part of the Antioch church, possibly even having his own congregation.

A number of men came to Antioch from Cyprus and Cyrene, back in Acts 11:20, who were believers who had great insights. I suspect that Lucius came from that group and is now integral to the movement of Christ in the churches of Antioch.

Acts 13:1e
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
Manaên (Μαναήν) [pronounced man-ah-ANE]	comforter; transliterated, Manaen	masculine singular proper noun; a person; indeclinable noun	Strong’s #3127
te (τε) [pronounced teh]	not only...but also; both...and; as...so; sometimes used as a post-positive conjunction, meaning, and, also	enclitic particle; a conjunction; properly used in connection with και	Strong’s #5037
Hêrôdês/Hêrôs (Ήρώδης/ἥ́ρως) [pronounced hay-ROW-dace/HAY-rohç]	heroic; transliterated Herod	proper noun; masculine singular, nominative case	Strong’s #2264
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	masculine singular definite article, genitive/ablative case	Strong’s #3588
tetrarchês (τετράρχης) [pronounced tet-RAR-khace]	tetrarch, the ruler of a fourth part of a country	masculine singular noun; genitive/ablative case	Strong’s #5076
suntrophos (σύντροφος) [pronounced SOON-trof-oss]	foster brother, nursed with; reared with, brought up with; companion of one’s youth	masculine singular adjective; nominative case	Strong’s #4939

Translation: ...Manaen, the [one] brought up with Herod the Tetrarch,...

Manaen, whose name only occurs here, was brought up along side Herod the Tetrarch. Unlike you and I, whose early friends were relatives or people who lived on our street, royalty did not just hobnob with anyone. It is very possible that Manaen had been adopted by the Herod family, and was a part of Herod the Tetrarch’s life for that reason. Although we can only speculate as to the exact relationship between Herod and Manaen, it seems to be rooted in childhood friendship and/or proximity. Manaen was, perhaps, the closest thing to a human celebrity, simply because of this association. However, he is named here not because of this association, but because he was important to the church in Antioch.

Acts 13:1f
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Saûlos (Σαλος) [pronounced SOW-loss]	desires; transliterated, Saul, Saulos, Saulus, Shaul	masculine singular proper noun, nominative case	Strong’s #4569

Translation: ...and Saul.

The final name on this list is Saul (who will later be called Paul).

Although the first third of the book of Acts seemed to be centered upon Peter, he will only be named one more time in the book of Acts. Paul’s ministry—at least as recorded in the book of Acts—will appear to eclipse Peter’s. Paul will become the face and authority of the early church, which is a matter of God’s grace. No one deserves that position less than Paul (this is something of which Paul is well-aware).

Acts 13:1 [There] were prophets and teachers at the church, [which] continued being in Antioch, [including] Barnabas; Simeon, the one called Niger; Lucius the Cyrenæan; Manaen, the [one] brought up with Herod the Tetrarch, and Saul. (Kukis mostly literal translation)

Acts 13:1 The church continued growing in Antioch, which enjoyed the following prophets and teachers: Barnabas; Simeon Niger; Lucius the Cyrenæan; Manaen, who was brought up with Herod the Tetrarch, and Saul. (Kukis paraphrase)

——————————

What is going to be key in this next passage is, the book of Acts is not setting up a system of practices and doctrines. It merely records what believers did in those early years, back when the giving of the Holy Spirit was accompanied at times with very clear signs of it being given; and when no one could have explain what the change in dispensations was. In fact, no one at Antioch could have told you what a dispensation was. I am using the usual protestant understanding of that word as over against the Catholic use of it—and neither are actually perfectly aligned with the Bible use of that term, although the Protestant understanding is close.

See Dispensations by R. B. Thieme, Jr. in the Addendum.

But a serving of them to the Lord, and fasting, said, the Spirit the Holy (One), “Separate now to Me the Barnabas and Saulos, for the work which I have called them [to do].” Then fasting and praying and laying on the hands, they released [them].

Acts

13:2–3

While they served the Lord and fasted, the Holy Spirit said, “Separate now to Me Barnabas and Saul for the work which I have called them [to do].” [The men] then fasted and prayed. Laying on [their] hands, [the church leaders] dismissed [Paul and Barnabas].

These men were gathered together, serving the Lord and fasting, when the Holy Spirit spoke, saying, “Set aside Barnabas and Saul for the work which I have called upon them to do.” Then the men fasted and prayed. Finally, having laid their hands upon Barnabas and Saul, they dismissed them for God’s service.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But a serving of them to the Lord, and fasting, said, the Spirit the Holy (One), “Separate now to Me the Barnabas and Saulos, for the work which I have called them [to do].” Then fasting and praying and laying on the hands, they released [them].

Complete Apostles Bible Now as they were ministering to the Lord and fasting, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work which I have called them."

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

Douay-Rheims 1899 (Amer.) And as they were ministering to the Lord and fasting, the Holy Ghost said to them: Separate me Saul and Barnabas, for the work whereunto I have taken them.

Then they fasting and praying and imposing their hands upon them, sent them away.

Holy Aramaic Scriptures And while they were fasting, and supplicating unto Alaha {God}, The Rukha d’Qudsha {The Spirit of Holiness} said unto them, “Separate unto Me Shaul {Saul} and Bar-Naba {Barnabas} for the work which I have called them.”

And after they had fasted, and prayed, they placed The Hand upon them, and sent them.

James Murdock’s Syriac NT And while they were fasting and making supplication to God, the Holy Spirit said to them: Separate to me Saul and Barnabas, for the work to which I have called them.

And after they had fasted and prayed, they laid the hand on them, and sent them away.

Original Aramaic NT And as they were fasting and beseeching God, The Spirit of Holiness said to them, "Separate to me Shaul and BarNaba for the work to which I have called them."

And after they had fasted and prayed, they placed hands upon them and they sent them.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And while they were doing the Lord's work, and going without food, the Holy Spirit said, Let Barnabas and Saul be given to me for the special work for which they have been marked out by me.

Then, after prayer and going without food they put their hands on them, and sent them away.

Bible in Worldwide English They were worshipping the Lord and fasting <FI>not eating food for a time<Fi> . The Holy Spirit said, Give me Barnabas and Saul to do the work for which I have called them.

The men fasted and talked to God. Then they laid their hands on Barnabas and Paul and sent them on their way.

Easy English One day, the believers were meeting together. They were praising the Lord God and they were praying. They also fasted for a time. During that time, the Holy Spirit said to them, ‘I have chosen Barnabas and Saul to do a special work for me. Let them go now and do it.’

The believers continued to pray and to fast. Then the leaders put their hands on Barnabas and Saul and they prayed for them. They sent them away to start this new work.

Easy-to-Read Version–2008 These men were all serving the Lord and fasting when the Holy Spirit said to them, "Appoint Barnabas and Saul to do a special work for me. They are the ones I have chosen to do it."

So the church fasted and prayed. They laid their hands on Barnabas and Saul and sent them out.

God’s Word™ While they were worshiping the Lord and fasting, the Holy Spirit said, “Set Barnabas and Saul apart for me. I want them to do the work for which I called them.” After fasting and praying, Simeon, Lucius, and Manaen placed their hands on Barnabas and Saul, and released them from their work in Antioch.

Good News Bible (TEV) While they were serving the Lord and fasting, the Holy Spirit said to them, "Set apart for me Barnabas and Saul, to do the work to which I have called them."

They fasted and prayed, placed their hands on them, and sent them off.

J. B. Phillips While they were worshipping the Lord and fasting, the Holy Spirit spoke to them, saying, “Set Barnabas and Saul apart for me for a task to which I have called them.”

At this, after further fasting and prayer, they laid their hands on them and set them free for this work.

The Message One day as they were worshiping God—they were also fasting as they waited for guidance—the Holy Spirit spoke: “Take Barnabas and Saul and commission them for the work I have called them to do.”

So they commissioned them. In that circle of intensity and obedience, of fasting and praying, they laid hands on their heads and sent them off.

NIRV While they were worshiping the Lord and fasting, the Holy Spirit spoke. “Set apart Barnabas and Saul for me,” he said. “I have appointed them to do special work.” The prophets and teachers fasted and prayed. They placed their hands on Barnabas and Saul. Then they sent them off.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible While they were worshipping—and focusing especially hard on it by skipping meals [4]—the Holy Spirit spoke to them: “I have a special job that I’m calling on Barnabas and Saul to do. Commission them to do it.” The group prayed and skipped more meals. Then they placed their hands [5] on the two men and sent them on their way.

⁴13:2Fasting

⁵13:3Often called “laying on of hands,” this was a Jewish ritual that went back at least to the time of Moses, when he transferred leadership of the Jewish people to Joshua (Numbers 27:18).

Contemporary English V. While they were worshiping the Lord and going without eating, the Holy Spirit told them, "Appoint Barnabas and Saul to do the work for which I have chosen them."

Everyone prayed and went without eating for a while longer. Next, they placed their hands on Barnabas and Saul to show that they had been appointed to do this work. Then everyone sent them on their way.

The Living Bible One day as these men were worshiping and fasting the Holy Spirit said, “Dedicate Barnabas and Paul for a special job I have for them.” So after more fasting and prayer, the men laid their hands on them—and sent them on their way.

New Berkeley Version .

The Passion Translation While they were worshiping as priests before the Lord in prayer and fasting, the Holy Spirit said, “I have called Barnabas and Saul to do an important work for me. Now, release them to go and fulfill it.”

So after they had fasted and prayed, they laid hands on them and sent them off.

Plain English Version At one time, Barnabas and Saul, and those other men, they stopped eating food for a while, and they prayed to God. At that time, the Holy Spirit said to them, “Pick out Barnabas and Saul for me now. I’ve got special work for them to do.”

So those men kept on praying and not eating any food for a bit longer. Then they put their hands on Barnabas and Saul, and they prayed for them and told them, “You can go now and do God’s work.”

Radiant New Testament While they were worshiping the Lord and fasting, the Holy Spirit said, “I’ve appointed Barnabas and Saul for a special task. Set them apart for me.” The prophets and teachers fasted and prayed and placed their hands on them, and then they sent them off.

UnfoldingWord Simplified T. While they were worshiping the Lord and fasting, the Holy Spirit said to them, "Choose Barnabas and Saul to serve me and to go and do the work that I have chosen them to do!"

So they continued to fast and pray. Then they put their hands on Barnabas and Saul and prayed that God would help them. Then they sent them off to do what the Holy Spirit had commanded.

Partially literal and partially paraphrased translations:

American English Bible And it was while they were serving the Lord and fasting that the Holy Breath said to them:

‘You must appoint BarNabas and Saul to do the work I’ve called them for.’

So thereafter, [the brothers] fasted, prayed, and laid their hands on them and sent them on

Beck’s American Translation .

Breakthrough Version As they ministered to the Master and went without food, the Sacred Spirit said, "Isolate to Me, for sure, Barnabas and Saul for the work that I have called them to."

Then after they went without food, prayed, and placed their hands on them, they dismissed them.

Len Gane Paraphrase As they ministered to the Lord and fasted, the Holy Spirit said, "Separate for me Barnabas and Saul for the work that I have called them [to do]."

After they had fasted and prayed, they laid hands on them and sent them away.

New Advent (Knox) Bible These were offering worship to God and fasting, when the Holy Spirit said, I must have Barnabas and Saul dedicated to the work to which I have called them. 3 Thereupon they fasted and prayed and laid their hands on them, and so took leave of them.

20^th Century New Testament While they were engaged in the worship of the Lord and were fasting, the Holy Spirit said: "Set apart for me Barnabas and Saul, for the work to which I have called them."

Accordingly, after fasting and prayer, they placed their hands on them and dismissed them.

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible .

Conservapedia Translation	As they served in the Holy Spirit's ministry and fasted, the Holy Spirit said "Appoint for Me Barnabas and Saul for the work for which I called them."	ἐπιθέντες τὰς χε ρας αὐτο ς is commonly translated as "laid their hands upon them," which is preserved because it has taken on its own idiomatic meaning English speaking Christians.
Conservapedia Translation	And they departed after they fasted, prayed, and laid their hands on them.	Updating "having been sent forth" for the Greek "they consequently having been sent forth" (retaining progressive).

Revised Ferrar-Fenton Bible And while they were worshipping the Lord, and fasting, the Holy Spirit said, "You must set apart for Me Barnabas and Saul for the work which I have allotted them."

Then fasting and praying, and laying their hands upon them, they dispatched them.

Free Bible Version While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart* Barnabas and Saul to do the work I’ve called them to.”

After they had fasted, prayed, and placed their hands on them in blessing, they sent them on their way.

Weymouth New Testament While they were worshipping the Lord and fasting, the Holy Spirit said, "Set apart for Me, now at once, Barnabas and Saul, for the work to which I have called them."

So, after fasting and prayer and the laying on of hands, they let them go.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) On one occasion while they were celebrating the Lord and fasting, the Holy Spirit said to them, “Set apart for me Bar nabas and Saul to do the work for which I have called them.” So, after fasting and praying, they laid their hands on them and sent them off.

The Heritage Bible And as they were ministering to the Lord and fasting, the Holy Spirit said, Separate to me at once Barnabas and Saul to the work to which I have called them.

Then having fasted and prayed and laying hands on them, they set them free.

New American Bible (2002) 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." Then, completing their fasting and prayer, they laid hands on them and sent them off.

New Catholic Bible One day while they were offering worship to the Lord and keeping a fast, the Holy Spirit said, 'I want Barnabas and Saul set apart for the work to which I have called them.'

So it was that after fasting and prayer they laid their hands on them and sent them off.

Revised English Bible–1989 While they were offering worship to the Lord and fasting, the Holy Spirit said, “Set Barnabas and Saul apart for me, to do the work to which I have called them.” Then, after further fasting and prayer, they laid their hands on them and sent them on their way.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible One time when they were worshipping the Lord and fasting, the Ruach HaKodesh said to them, “Set aside for me Bar-Nabba and Sha’ul for the work to which I have called them.” After fasting and praying, they placed their hands on them and sent them off.

Hebraic Roots Bible And while they were doing service to Elohim and fasting, the Holy Spirit said, So then separate both Barnabas and Shaul to Me, for the work to which I have called them.

Then, having fasted and prayed, and placing hands on them, they let them go.

Holy New Covenant Trans. They were all serving the Lord and fasting. The Holy Spirit said to them, "Appoint Barnabas and Saul for My service; I have chosen them to do a special work."

So they fasted and prayed. They put their hands on Barnabas and Saul and sent them out.

The Scriptures 2009 And as they were doing service to the Master and fasted, the Set-apart Spirit said, “Separate unto Me Barnaa and Sha’ul for the work to which I have called them.”

Then having fasted and prayed, and having laid hands on them, they sent them away.

Tree of Life Version While they were serving the Lord and fasting, the Ruach ha-Kodesh said, “Set apart for me Barnabas and Saul for the work to which I have called them.”

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

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...ministering but them [to] the lord and fasting says The Spirit The [Thing] Pure separate! then [for] me the barnabas and saul to the work which [I] have called them then Fasting and Praying and Laying the hands [on] them [Men] send (away) {them}...

Alpha & Omega Bible WHILE THEY WERE MINISTERING TO THE LORD AND FASTING, THE HOLY GHOST SAID, “SET APART FOR ME BARNABAS AND SAULOS FOR THE WORK TO WHICH I HAVE CALLED THEM.”

THEN, WHEN THEY HAD FASTED AND PRAYED AND LAID THEIR HANDS ON THEM, THEY SENT THEM AWAY.

Awful Scroll Bible Moreover, they undertaking-for-the-people to the Lord, and not-eating, the Awful Breath said, "Indeed then be determining-away to Me both Barnabas and Saul, for the work which I have called-with-regards-to them."

As-when-at-that time, not-eating and wishing-with-regards-to, and laying- their hands -upon them, they loose- them -away.

Concordant Literal Version Now, at their ministering to the Lord and fasting, the holy spirit said, "Sever, by all means, to Me Barnabas and Saul for the work to which I have called them."

Then, fasting and praying and placing their hands on them, they dismiss them."

exeGeses companion Bible And as they liturgize to Adonay and fast,

the Holy Spirit says,

Now set apart Bar Nabi and Shaul

to the work I called them.

THE FIRST JOURNEY OF SHAUL AND BAR NABI

Then having fasted and prayed,

they put their hands on them and release them.

Orthodox Jewish Bible They were ministering to Adonoi and under a tzom when the Ruach Hakodesh said to them, “Set apart for Me Bar-Nabba and Sha’ul for the avodas kodesh ministry to which I have called them.” [DIVREY HAYAMIM BAIS 13:10; 35:3; YECHEZKEL 40:46; 44:16; 45:4]

Then, having continued the tzom and having davened and having laid their hands upon them, they sent them off.

Rotherham’s Emphasized B. And <as they were publicly ministering unto the Lord and fasting> the Holy Spirit said—

Separate forthwith unto meˎ Barnabas and Saul, unto the work whereunto I have called them.

||Then|| <fasting and prayingˎ and laying their hands upon them> they sent them away.

Expanded/Embellished Bibles:

The Amplified Bible While they were serving the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul (Paul) for the work to which I have called them.” Then after fasting and praying, they laid their hands on them [in approval and dedication] and sent them away [on their first journey].

An Understandable Version As these men were ministering to the Lord [i.e., this probably means worshiping] and fasting, the Holy Spirit said [to one of them by way of inspiration]: “Set Barnabas and Saul apart for Me, [commissioning them] to do the work for which I have called them.”

Then, as these prophets and teachers fasted and prayed [for the two men], they placed their hands on them [signifying their appointment for this ministry] and sent them away.

The Expanded Bible They were all ·worshiping [or serving] the Lord and fasting [^Cgiving up eating for spiritual purposes]. During this time the Holy Spirit said to them, “Set apart for me Barnabas and Saul to do ·a special [^Lthe] work for which I have ·chosen [called] them.”

So after they fasted and prayed, they laid their hands on [^Ca ritual of blessing and/or conferring of authority] Barnabas and Saul and sent them out.

Jonathan Mitchell NT So, in the midst of their continually doing public work (service for the people) for (or: in; to; by; with) the Lord [= Christ or Yahweh], as well as periodically fasting, the set-apart Breath-effect (or: the Holy Spirit) said, "Now therefore, you folks section off (mark off boundaries so as to define) Barnabas and Saul – to (or: for; by; in; with) Me – into the work toward which I Myself have called (or: summoned) them."

At that time then, after fasting and praying (speaking and thinking toward things going well), and then placing their hands on (or: to) them, they loosed [them] away (disbanded and released [them]).

P. Kretzmann Commentary As they ministered to the Lord and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them.

And when they had fasted and prayed, and laid their hands on them, they sent them away.

Kretzmann’s commentary for Acts 13:1–3 has been placed in the Addendum.

Syndein/Thieme As they ministered {all five} to the Lord, and fasted {studied instead of eating}, the Holy Spirit said, "Separate Me Now Barnabas and Saul because of the work whereunto I have face to face called them."

{Note: First two missionaries are chosen by the Holy Spirit as are ALL missionaries.}

And when they had fasted and prayed, and laid their hands on them {recognition principal}, they sent them away from the ultimate source of themselves.

Translation for Translators While they were worshipping the Lord and fasting, the Holy Spirit said to them, “Appoint Barnabas and Saul to serve me and to go and do the work that I have chosen them to do!” So they continued ◂to fast/to abstain from eating food► and pray. Then having put their hands on Barnabas and Saul and praying that God would help them, they sent them off to do what the Holy Spirit had commanded.

The Voice Once they were engaged in a time of worship and fasting when the Holy Spirit spoke to them, “Commission Barnabas and Saul to a project I have called them to accomplish.” They fasted and prayed some more, laid their hands on the two selected men, and sent them off on their new mission.

Bible Translations with Many Footnotes:

Lexham Bible And while [*Here “while ” is supplied as a component of the temporal genitive absolute participle (“were serving”)] they were serving the Lord and fasting, the Holy Spirit said, “Set apart now for me Barnabas and Saul for the work to which I have called them.”

Then, after they [*Here “after ” is supplied as a component of the participle (“had fasted”) which is understood as temporal] had fasted and prayed and placed their [*Literally “the”; the Greek article is used here as a possessive pronoun] hands on them, they sent them [*Here the direct object is supplied from context in the English translation] away.

NET Bible® While they were serving⁷ the Lord and fasting, the Holy Spirit said, “Set apart⁸ for me Barnabas and Saul for the work to which I have called them.” Then, after they had fasted⁹ and¹⁰ prayed and placed their hands¹¹ on them, they sent them off.

^7tnThis 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.

^8tnOr “Appoint.”

^9tnThe three aorist participles νηστεύσαντες (nhsteusantes), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqentes) are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

^10tnNormally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

^11snThe placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

The Spoken English NT And as they were worshiping the Lord and fasting, the Holy Spirit said, “Set aside Barnabas and Saul for me, for the work that I’ve called them to do.”

So^f when they’d fasted and prayed and laid their hands on them, they sent them off.

^f.Lit. “Then.”

Literal, almost word-for-word, renderings:

Benjamin Brodie’s trans. Now, as they were ministering on behalf of their Lord and fasting, the Holy Spirit said: “Now, set apart for Me Barnabas and Saul for the work which I have called them.”

Then, after fasting and praying and laying hands on them [Barnabas and Saul], they sent them away .

Context Group Version And as they were ministering to the Lord, and fasting, the Special Spirit said, Separate me Barnabas and Saul for the work to which I have called them.

Then, when they had fasted and prayed and laid their hands on them, they sent them away.

Far Above All Translation And as they were performing service to the Lord and fasting, the holy spirit said, “Set Barnabas and Saul completely apart for me for the work which I have called them to do.”

Then, after fasting and praying, they laid their hands on them and dismissed them.

Modern Literal Version 2020 Now while ministering* to the Lord and fasting, the Holy Spirit said, Separate*° Barnabas and Saul for me, *for the work to which I have called them.

Then having fasted and having prayed, they laid their hands upon them and dismissed them.

New American Standard While they were serving [Lit performing ministry to] the Lord and fasting, the Holy Spirit said, “Set Barnabas and Saul apart for Me for the work to which I have called them.” Then, when they had fasted, prayed, and laid their hands on them, they sent them away.

The gist of this passage: Saul and Barnabas are now back at the church at Antioch and the Holy Spirit has told them that He has work for them to do. During this time, the people are praying and fasting. Some will place their hands on Barnabas and Saul to send them forth.

2-3

Acts 12:2a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
leitourgeô (λειτουργέω) [pronounced li-toorg-EH-oh]	serving, being a public servant, (by analogy) performing religious or charitable functions (worship, obey, relieve), ministering	masculine plural, present active participle, genitive/ablative case	Strong’s #3008
Thayer definitions: 1) to serve the state at one’s own cost; 1a) to assume an office which must be administered at one’s own expense; 1b) to discharge a public office at one’s own cost; 1c) to render public service to the state; 2) to do a service, perform a work; 2a) of priests and Levites who were busied with the sacred rites in the tabernacle or the temple; 2b) of Christians serving Christ, whether by prayer, or by instructing others concerning the way of salvation, or in some other way; 2c) of those who aid others with their resources, and relieve their poverty.
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
autôn (αὐτν) [pronounced ow-TOHN]	their, theirs; of them; from them; them; same; the (these) things	3^rd person masculine plural personal pronoun; ablative/ genitive case	Strong’s #846
tô (τ) [pronounced toh]	in the; by the, to the; by means of the; for the benefit [advantage] of; for the disadvantage of	masculine singular definite article; locative, dative, or instrumental case	Strong’s #3588
kurios (κύριος) [pronounced KOO-ree-oss]	lord, master; Lord; he to whom a person or thing belongs, owner, possessor; a prince, chief, sovereign	masculine singular noun; dative, locative or instrumental case	Strong's #2962

Translation: While they served the Lord...

I am assuming that these verbs reference the men spoken of in v. 1. We do not know the specific service in which they were involved at this time. This could have been a meeting of the heads of churches in Antioch, a sharing of teaching, of manuscripts (of the Old Testament). They may be teaching, and all of these men are here. They may even be serving meals (but that seems to be confined more to Jerusalem, where so much persecution was taking place).

Acts 13:2b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
nêsteuô (νηστεύω) [pronounced nayc-TYEW-oh]	abstaining from food, fasting	masculine plural, present active participle, genitive/ablative case	Strong’s #3522

Translation: ...and fasted,...

Fasting has been very misunderstood over the years. People associate not eating with suffering, and that a believer choose not to eat, intending to suffer a little bit along with Jesus. This is not what fasting is. It is setting aside legitimate activity in order to accomplish something related to the spiritual life. The example I like to give is, R. B. Thieme, Jr., at one time, was teaching Bible class 8 or 9x a week. Some people came to every class or nearly to every class. There were many at Berachah who had jobs whose hours continued somewhat into the evening. As a result, some people went to Berachah without having had a recent meal. They were not skipping a meal to suffer for Jesus; they were just setting aside that legitimate activity in order to get to Bible class on time. Bob was not going to hold the door open until everyone got there. When it was time to teach, he would start teaching. Even stopping at a McDonald’s would have taken some time from a person’s time to hear the Word of God taught. We can always eat; we cannot always get Bible doctrine.

I am part of the old guard of Berachah Church, having enjoyed Bible teaching 7 or 8x a week. That is no longer the case at Berachah, nor anywhere else. It was a one-shot deal, but it did go on for about 50 years. Don’t mistake me, I am waxing nostalgic, not complaining. Since I spend a significant portion of my life studying and writing, I understand that what Bob did was quite unusual. He claimed to be studying 8, 10, 12 hours a day, and based upon my own personal experience, I believe him. It takes a lot of study to do an hour’s worth of teaching from the Bible. No doubt, those who discovered that they had the gift of pastor-teacher , found a whole different world out there when they got out into the real world (what I mean is, pasturing their own church). It is one thing to pastor a church of several thousand hungry people. What happens if you have a congregation of 100, or 10, or 4 or 5?

If I was to make a Monday morning quarterback complaint, it would be that Bob did not prepare his pastors for the different and discouraging response that they might have received (he did prepare them with Bible doctrine, so that should have been enough). This may not have occurred to Bob or anyone else attending Berachah at this point in time. There was a considerable period of time—perhaps 20–30 years—where getting a seat at Berachah was not always easy (and it was a fairly large church—maybe 3000 could fit in there in the different rooms?) It did not occur to anyone that someone else teaching Bible doctrine might not get more than 5 or 10 or 20 people to show up. But this happened for many of the churches which were pastored by graduates of Berachah Seminary (there was no actual seminary at Berachah; but the teaching was every bit as good as a seminary).

Let’s return to the narrative.

Acts 13:2c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
epô (ἔπω) [pronounced EHP-oh]	to speak, to say [in word or writing]; to answer, to bring word, to call, to command, to grant, to tell	3^rd person singular, aorist active indicative	Strong’s #2036
to (τό) [pronounced toh]	the, this, that; who, which	neuter singular definite article; nominative case	Strong’s #3588
pneuma (πνεμα) [pronounced PNYOO-mah]	spirit, Spirit; breath; wind [blast], air	neuter singular noun, nominative case	Strong’s #4151
to (τό) [pronounced toh]	the, this, that; who, which	neuter singular definite article; nominative case	Strong’s #3588
hagios (ἅγιος) [pronounced HA-gee-oss]	holy, set apart, dedicated to God, sacred; pure, perfect, worthy of God; consecrated	neuter singular adjective; nominative case	Strong’s #40

Translation: ...the Holy Spirit said,...

The Holy Spirit, in some way, spoke to these men (again, I am assuming that those named specifically are probably here and able to hear the Holy Spirit). I would assume that God the Holy Spirit spoke audibly.

So that there is no confusion, you are not going to hear the Holy Spirit speaking to you audibly; you are not going to have a still, small voice speaking from inside of you telling you what to do (“Quick, turn left up ahead!”). Today the Holy Spirit does speak to all of us, but it is through His Word.

Acts 13:2d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
aphorizô (ἀφορίζω) [pronounced af-or-ID-zoh]	set off by boundary; that is, (figuratively) limit, exclude; appoint; divide, separate, sever	2^nd person plural, aorist active imperative	Strong’s #873
dê (δή) [pronounced day]	now, then; also, and, doubtless, therefore	a particle of emphasis or explicitness	Strong’s #1211
moi (μοί) [pronounced moy]	I, to [for, by] me, mine, my	1^st person singular, personal pronoun; dative, locative or instrumental case	Strong’s #3427
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
Barnabas (Βαρνάβας) [pronounced bar-NAB-as]	son of rest; transliterated Barnabas	masculine singular proper noun person, accusative case	Strong’s #921
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Saûlos (Σαλος) [pronounced SOW-loss]	desires; transliterated, Saul, Saulos, Saulus, Shaul	masculine singular proper noun, accusative case	Strong’s #4569

Translation: ...“Separate now to Me Barnabas and Saul...

God the Holy Spirit asks for Barnabas and Saul to be set aside for Him to work with.

Barnabas recognized that it was the right move to call upon Saul in Tarsus and to bring him down to Antioch. The Holy Spirit confirms this by setting these two men aside for the first missionary tour (that we are aware of).

Acts 13:2e
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
eis (εἰς) [pronounced ICE]	to, toward; into; at; in the vicinity of, near, on; concerning, on, for [with respect to time]; unto, in order to, for, for the purpose of, for the sake of, on what basis; with respect [reference] to; because of, on account of; possibly, against	directional preposition	Strong’s #1519
to (τό) [pronounced toh]	the; this, that; to the, towards the	neuter singular definite article; accusative case	Strong’s #3588
ergon (ἔργον) [pronounced EHR-gon]	work, deed, act, something done; undertaking; business, enterprise	neuter singular noun, accusative case	Strong’s #2041
ho (ὅ) [pronounced hoh]	whom, which, what, that; to whom, to that, whose, whomever	neuter singular relative pronoun; accusative case	Strong’s #3739
proskaleomai (προσκαλέομαι) [pronounced pros-kal-EH-om-ahee]	to call toward oneself, to summon, to invite, to call (for, to, unto)	1^st person singular, perfect (deponent) middle/passive indicative	Strong’s #4341
autous (αὐτούς) [pronounced ow-toose]	them, to them, toward them; same	3^rd person masculine plural personal pronoun; accusative case	Strong’s #846

Translation: ...for the work which I have called them [to do].”

The Holy Spirit tells these men, “I have plans for Barnabas and Saul.” However, the Holy Spirit speaks of this in the singular, as what they need to do is the plan of God for their lives. The Holy Spirit, in the precanon period of the Church Age, was more visible when it came to guiding believers.

Again, what we are studying is the precanon period of the Church Age, and the book of Acts is the evolution of the church. What we read in the book of Acts is not necessarily going to be our experience in life. How do I know that? How can I say that dogmatically? There are no directions in the epistles to the churches, where Paul writes, “And, if you need to know what to do next, gather with the elders of your church to minister and to fast, and wait for God the Holy Spirit to speak to all of you aloud.”

The more common confusion today is related to tongues and the baptism of the Holy Spirit (which is not an experience which we are able to quantify with feelings and emotion). How do I know that I should not seek the baptism of the Holy Spirit subsequent to my being saved? Well, in one place in 1Corinthians, Paul says, You have all been baptized by the Holy Spirit. Remember, he is talking to the very carnal Corinthians right there. No where in the epistles does Paul say, “If you think that your spiritual life is lackluster, maybe you are missing the Holy Spirit. You need to yield, brother, and maybe have some people lay hands on you so that you can get that Spirit.” That verse does not exist in any of the epistles of the New Testament.

The book of Acts is descriptive; the epistles are prescriptive. The book of Acts tells us what took place prior to the canon of Scripture being written; and how the nascent church evolved. The epistles give us doctrine and practices for the Church Age.

Acts 13:2 While they served the Lord and fasted, the Holy Spirit said, “Separate now to Me Barnabas and Saul for the work which I have called them [to do].” (Kukis mostly literal translation)

Acts 13:3a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
tóte (τότε) [pronounced TOH-teh]	then, at that time, when	adverb	Strong’s #5119
nêsteuô (νηστεύω) [pronounced nayc-TYEW-oh]	abstaining from food, fasting	masculine plural, aorist active participle, nominative case	Strong’s #3522

Translation: [The men] then fasted...

I do find this interesting. The difference between this and the previous use of this verb is, this is an aorist active participle, whereas the previous one was a present active participle. This fast is going to occur over a short time (say, 15 min. or 30 min. or an hour).

What this means is, whatever they were doing, they continue doing, keeping in mind that Barnabas and Saul were about to leave them. No one calls for a lunch break.

Acts 13:3b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
proseúchomai (προσεύχομαι) [pronounced pros-YOU-khoh-mai]	praying face to face with, praying to God; having prayed	masculine plural, aorist (deponent) middle/ passive participle; nominative case	Strong’s #4336

Translation: ...and prayed.

The men also pray. Let me suggest that God the Holy Spirit gave them some general direction, but they will determine some of the logistics necessary in order to get Barnabas and Saul started.

Although we are not told any more information about what the Holy Spirit said, it is reasonable to suppose that God said, “You two are going on a missionary journey and you are going to several cities and proclaim Jesus Christ to the people there.” That is not written here, but I would assume that is what the Holy Spirit said, given what follows next in this and the next chapter.

Acts 13:3c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
epitithêmi (ἐπιτίθημι) [pronounced ep-ee-TITH-ay-mee]	laying upon, putting (up) on, laying {something down], setting; placing, putting or laying upon; adding to; in the middle voice: having put on, bidding being laid [on, upon]; throwing one’s self upon; attacking, making an assault on one	masculine plural, aorist active participle; nominative case	Strong’s #2007
tas (τάς) [pronounced tahss]	the, to the, towards them	feminine plural definite article; accusative case	Strong’s #3588
cheires (χερες) [pronounced khīr-ehs]	hands; in the figurative sense: by [or from] the powers [might, means, hands] of someone	feminine plural noun; accusative case	Strong's #5495
autois (αὐτος) [pronounced ow-TOIC]	them, in them, by them; to them, for them; by means of them; with them; same	3^rd person masculine plural personal pronoun; locative, dative or instrumental case	Strong’s #846
apoluô (ἀπολύω) [pronounced ap-ol-OO-oh]	to relieve, to release, to dismiss (reflexively depart), or (figuratively) to let die, to pardon, to divorce; to let depart; to forgive; to let go; to loose; to put (send) away, to set at liberty	3^rd person plural, aorist active indicative	Strong’s #630

Translation: Laying on [their] hands, [the church leaders] dismissed [Paul and Barnabas].

We do not do a lot of laying on of hands in the local church. I believe that its primary purpose was to recognize authority in the people upon whom the hands are lain; or to bestow the authority of this church to go out to others (to teach and evangelize).

Primarily, Barnabas and Saul are going to evangelize the people—to tell them about Jesus. However, a church cannot be sustained only with the gospel. We need to understand more than soteriology and Christology to function as believers in the devil’s world. At this time, I do not believe that it was clear to the nascent church exactly how they were saved. They knew that Jesus died for their sins; they knew Isaiah 53; and they knew that believing in Jesus was their salvation. I don’t believe that they knew much more than this.

This is not abnormal. Some of the early studies which I did, where I went into detail, were about apologetics, about Jesus Christ in the Old Testament (and the many prophecies which He fulfilled), and about canonicity. These are the things which appealed to me at the beginning.

Acts 13:3 [The men] then fasted and prayed. Laying on [their] hands, [the church leaders] dismissed [Paul and Barnabas]. (Kukis mostly literal translation)

Acts 13:2–3 While they served the Lord and fasted, the Holy Spirit said, “Separate now to Me Barnabas and Saul for the work which I have called them [to do].” [The men] then fasted and prayed. Laying on [their] hands, [the church leaders] dismissed [Paul and Barnabas]. (Kukis mostly literal translation)

As far as we know, what Barnabas and Saul are about to do—go to a number of cities and evangelize the people in each city—had not been done like this before.

Acts 13:2–3 These men were gathered together, serving the Lord and fasting, when the Holy Spirit spoke, saying, “Set aside Barnabas and Saul for the work which I have called upon them to do.” Then the men fasted and prayed. Finally, having laid their hands upon Barnabas and Saul, they dismissed them for God’s service. (Kukis paraphrase)

——————————

https://en.wikipedia.org/wiki/List_of_biblical_figures_identified_in_extra-biblical_sources

Barnabas and Saul Go to Cyprus

They indeed therefore were sent out by the Holy Spirit. They came down to Seleucia. From there also they sailed to Cyprus. And coming into Salamis, they were proclaiming the word of the God in the synagogues of the Jews. But they were having even John, an attendant.

Acts

13:4–5

Therefore, they were indeed sent out by the Holy Spirit. They [first] came down to Seleucia, [and] from there the sailed to Cyprus. Having come to Salamis [a city in Cyprus], they continued proclaiming the word of God in the Jewish synagogues [there]. They also had John [Mark with them as] a helper.

Therefore, Saul and Barnabas were sent out by God the Holy Spirit. They first went down to Seleucia, off the coast of Syria, and from there sailed to Cyprus. They went to Salamis, a principle city in Cyprus, and proclaimed the Word of God in the Jewish synagogues there. They took John Mark with them as an intern.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) They indeed therefore were sent out by the Holy Spirit. They came down to Seleucia. From there also they sailed to Cyprus. And coming into Salamis, they were proclaiming the word of the God in the synagogues of the Jews. But they were having even John, an attendant.

Complete Apostles Bible These two therefore, having been sent forth by the Holy Spirit, went down to Seleucia, and from there they sailed to Cyprus.

And arriving in Salamis, they proclaimed the word of God in the synagogues of the Jews. They also had John as their assistant.

Douay-Rheims 1899 (Amer.) So they, being sent by the Holy Ghost, went to Seleucia: and from thence they sailed to Cyprus.

And when they were come to Salamina, they preached the word of God in the synagogues of the Jews. And they had John also in the ministry.

Holy Aramaic Scriptures And they, after sending them from The Rukha d’Qudsha {The Spirit of Holiness}, they went down unto Seluqiya {Seleucia}, and from there they journeyed by sea, as far as unto Quprus {Cyprus}.

And when they had entered unto Salamne {Salamis} city, they were Declaring The Miltheh d'Maran {The Word of Our Lord} in The Kenushatha d'Yehudaye {The Synagogues of the Judeans/the Jews}, and Yukhanan {John/i.e. John Mark} ministered unto them.

James Murdock’s Syriac NT And they, being sent forth by the Holy Spirit, went down to Seleucia, and from there they went by sea as far as Cyprus.

And when they entered the city of Salamis, they announced the word of our Lord in the synagogues of the Jews. And John ministered to them.

Original Aramaic NT When they were sent by The Spirit of Holiness, they went down to those in Seluqia and from there they journeyed by sea unto Quprus.

And when they entered the city Salamini, they were preaching the word of Our Lord in the synagogues of the Jews, and Yohannan was ministering to them.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they went by ship to Cyprus.

And at Salamis they were preaching the word of God in the Synagogues of the Jews: and John was with them, helping them.

Bible in Worldwide English Barnabas and Saul left Antioch. The Holy Spirit sent them to the town of Seleucia. From there they went in a boat to the island of Cyprus.

When they reached the town of Salamis, they told Gods word in the meeting places of the Jews. John was with them to help.

Easy English What happened in Cyprus

The Holy Spirit sent Barnabas and Saul away from Antioch. They travelled to the town of Seleucia, which is near the coast. From there they travelled on a ship to an island called Cyprus. They arrived at a town called Salamis. There they went into the Jewish meeting places and they told the people God's message about Jesus. John Mark went with Barnabas and Saul to help them with their work.

Easy-to-Read Version–2008 Barnabas and Saul were sent out by the Holy Spirit. They went to the city of Seleucia. Then they sailed from there to the island of Cyprus.

When Barnabas and Saul came to the city of Salamis, they told the message of God in the Jewish synagogues. John Mark was with them to help.

God’s Word™ After Barnabas and Saul were sent by the Holy Spirit, they went to the city of Seleucia and from there sailed to the island of Cyprus. Arriving in the city of Salamis, they began to spread God’s word in the synagogues. John Mark had gone along to help them. They went through the whole island as far as the city of Paphos. V. 6a is included for context.

J. B. Phillips So these two, sent at the Holy Spirit’s command, went down to Seleucia and from there sailed off to Cyprus. On their arrival at Salamis they began to proclaim God’s message in the Jewish synagogues, having John as their assistant.

The Message Sent off on their new assignment by the Holy Spirit, Barnabas and Saul went down to Seleucia and caught a ship for Cyprus. The first thing they did when they put in at Salamis was preach God’s Word in the Jewish meeting places. They had John along to help out as needed.

NIRV Events on Cyprus

Barnabas and Saul were sent on their way by the Holy Spirit. They went down to Seleucia. From there they sailed to Cyprus. They arrived at Salamis. There they preached God’s word in the Jewish synagogues. John was with them as their helper.

New Life Version Paul and Barnabas Go to Antioch

These preachers and teachers went without food during that time and prayed. Then they laid their hands on Barnabas and Saul and sent them away. They were sent by the Holy Spirit to the city of Seleucia. From there they went by ship to the island of Cyprus. When they went to shore at the city of Salamis, they preached the Word of God in the Jewish place of worship. John Mark was with them as their helper. V. 3 is included for context.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible ROAD TRIP BEGINS

It was the Holy Spirit who called on them to leave. So they left. They traveled down to the city of Seleucia. [6] There, they boarded a ship that sailed them to the island of Cyprus. [7] They arrived in the Cyprus city of Salamis. [8] They went to various synagogues throughout the town, the places where Jews worshipped. John Mark [9] traveled with them as an assistant.

⁶13:4The port city of Seleucia, on the coast of the Mediterranean Sea, was a day’s walk from the church Barnabas and Saul served, in Antioch. It was about 15 miles (24 km).

713:4The voyage from Seleucia to the port town of Salamis, Cyprus, was about 130 miles (210 km). Based on reports from Roman and Greek writers, the voyage could have taken just a couple of days, with favorable winds. Against the wind, twice as long. Cyprus, an island about 140 miles (225 km) long, was home to Barnabas (Acts 4:36). Its footprint in the Mediterranean Sea is almost the size of the main island of Hawaii (Cyprus: 3,600 square miles [9,300 sq km]).

⁸13:5Salamis, on the east coast, was the island’s biggest city. Emperor Augustus ordered it rebuilt after an earthquake some 30 years earlier, in AD 15.

⁹13:5This isn’t John the apostle, who was one of Jesus’s 12 original disciples. It was another John, apparently nicknamed Mark. Or maybe his mom liked the name “John” and his dad liked “Mark.” Who knows? Bible writers sometimes called him “John,” sometimes “Mark,” and sometimes “John, also called Mark.” He was a cousin of Barnabas and an associate of Paul, who sometimes traveled with Paul on mission trips (Colossians 4:10).

Contemporary English V. After Barnabas and Saul had been sent by the Holy Spirit, they went to Seleucia. From there they sailed to the island of Cyprus.

They arrived at Salamis and began to preach God's message in the Jewish meeting places. They also had John as a helper.

New Berkeley Version .

New Living Translation Paul’s First Missionary Journey

So Barnabas and Saul were sent out by the Holy Spirit. They went down to the seaport of Seleucia and then sailed for the island of Cyprus. There, in the town of Salamis, they went to the Jewish synagogues and preached the word of God. John Mark went with them as their assistant.

The Passion Translation So Saul and Barnabas, and their assistant Mark (known as John), were directed by the Holy Spirit to go to Seleucia, and from there they sailed to Cyprus. When they arrived at Salamis, they went to the synagogues and preached the manifestation of our Lord.

Plain English Version Barnabas and Saul went to Cyprus Island

The Holy Spirit told Barnabas and Saul the places they had to go to. So they went to the town called Selushia, and then they got on a ship and sailed to the island called Cyprus. They took John Mark with them to help them in their work. They got off the ship at a town called Salamis, on Cyprus Island, and they went to the Jewish meeting houses in that town, and they told the people God’s message about Jesus.

UnfoldingWord Simplified T. The Holy Spirit gave Barnabas and Saul instructions about where to go. So they went down from Antioch to the city of Seleucia by the sea. From there they went by ship to the city of Salamis on the Island of Cyprus.

While they were in Salamis, they went to the Jewish meeting places. There they proclaimed the message from God about Jesus. John Mark went with them and was helping them.

William's New Testament So, as they were sent out by the Holy Spirit, they went down to Seleucia, and from that port sailed away to Cyprus.

When they reached Salamis, they began to preach God's message in the Jewish synagogues. They had John with them as their assistant.

Partially literal and partially paraphrased translations:

American English Bible Well, the Holy Breath first sent these men to Seleucia, then they sailed to Cyprus.

And when they arrived at the city of Salamis [in Cyprus], they started preaching the word of God in the Jewish synagogues there, along with John (Mark) who had come along to help them.

Beck’s American Translation .

Breakthrough Version So after they certainly were sent out by the Sacred Spirit, they went down to Seleucia, and from there they sailed off to Cyprus.

And when they became in Salamis, they were announcing God's message in the synagogues of the Jewish people. They were also having John as a rower.

Common English Bible Serving in Cyprus

After the Holy Spirit sent them on their way, they went down to Seleucia. From there they sailed to Cyprus. In Salamis they proclaimed God’s word in the Jewish synagogues. John was with them as their assistant.

A. Campbell's Living Oracles They, therefore, being sent by the Holy Spirit, departed to Seleucia; and from thence they sailed to Cyprus; and being arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews; and they had also John for their attendant.

New Advent (Knox) Bible And they, sent on their travels by the Holy Spirit, went down to Seleucia, and from there took ship for Cyprus. So they reached Salamis, where they preached God’s word in the Jewish synagogues; they had John, too, to help them.

Mostly literal renderings (with some occasional paraphrasing):

Christian Standard Bible The Mission to Cyprus

So being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. Arriving in Salamis, they proclaimed the word of God in the Jewish synagogues. They also had John as their assistant.

Conservapedia Translation	They having been sent forth by the Holy Spirit, they went to Seleucia and sailed to Cyprus.	Updating "having been sent forth" for the Greek "they consequently having been sent forth" (retaining progressive).
Conservapedia Translation	And when they were at Salamis, they preached the Word of God in the synagogues of the Jews: and they had John as their preacher.	"Word of God" here is λόγον το θεο , another reference to Truth (logos - λόγος).

Revised Ferrar-Fenton Bible Under the guidance of the Holy Spirit, they accordingly went down to Seleucia: and from there they sailed to Cyprus.

And arriving at Salamis, they proclaimed the message of God in the Jewish synagogues; and they also had John as a helper.

Urim-Thummim Version So they, being sent out by the Sacred Spirit, left for Seleucia; and from there they sailed to Cyprus. And when they were at Salamis, they heralded the Word of Elohim in the synagogues of the Jews: and they also had John helping them.

Weymouth New Testament They therefore, being thus sent out by the Holy Spirit, went down to Seleuceia, and from there sailed to Cyprus.

Having reached Salamis, they began to announce God's Message in the synagogues of the Jews. And they had John as their assistant.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Paul’s first mission

• These then, sent by the Holy Spirit, went down to the port of Seleucia and from there sailed to Cyprus. Upon their arrival in Salamis they proclaimed the word of God in the Jewish synagogue; John was with them as an assistant.

Footnote for v. 4 has been placed in the Addendum.

11:20

12:12; 12:25

The Heritage Bible These indeed therefore, having been sent out by the Holy Spirit, went down to Seleucia; also from there they sailed to Cyprus.

And being in Salamis, they preached the good news of the word of God in the synagogues of the Jews, and also they had John as a subordinate.

New American Bible (2011) First Mission Begins in Cyprus.

* So they, sent forth by the holy Spirit, went down to Seleucia and from there sailed to Cyprus. When they arrived in Salamis, they proclaimed the word of God in the Jewish synagogues. They had John* also as their assistant.

* [13:4–14:27] The key event in Luke’s account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14–52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and “God-fearers” (see note on Acts 8:26–40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44–50). This hostility of theirs appears in all three accounts of Paul’s missionary journeys in Acts, the Jews of Iconium (Acts 14:1–2) and Beroea (Acts 17:11) being notable exceptions.

* [13:5] John: that is, John Mark (see Acts 12:12, 25).

New Catholic Bible Having been sent on their mission by the Holy Spirit, they went down to Seleucia, [Seleucia: this was Antioch’s seaport, 16 miles to the west. Cyprus: the Gospel had already been preached there (see Acts 11:19f).] and from there they set sail for Cyprus. When they arrived in Salamis, [a town on the east coast of Cyprus.] they proclaimed the word of God in the Jewish synagogues, while John served as their assistant.

New Jerusalem Bible So these two, sent on their mission by the Holy Spirit, went down to Seleucia and from there set sail for Cyprus. They landed at Salamis and proclaimed the word of God in the synagogues of the Jews; John acted as their assistant.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible So these two, after they had been sent out by the Ruach HaKodesh, went down to Seleucia and from there sailed to Cyprus. After landing in Salamis, they began proclaiming the word of God in the synagogues, with Yochanan (Mark) as an assistant; and thus they made their way throughout the whole island. V. 6a is included for context.

Hebraic Roots Bible Then these indeed sent out by the Holy Spirit went down to Seleucia, and from there sailed away to Cyprus.

And coming unto Salamis, they announced the Word of YAHWEH in the synagogues of the Jews. And they also had John as a helper.

Holy New Covenant Trans. Barnabas and Saul were sent out by the Holy Spirit. They went to the city of Seleucia. Then they sailed from Seleucia to the island of Cyprus.

When Barnabas and Saul came to the city of Salamis, they were preaching God’s message in the Jewish houses of worship. (John Mark went along to help them.)

The Scriptures 2009 So they, having been sent out by the Set-apart Spirit, went down to Seleukeia, and from there they sailed to Cyprus.

And having come into Salamis, they proclaimed the word of Elohim in the congregations of the Yehuim. And they also had Yoanan as an attendant.

Tree of Life Version So, sent out by the Ruach ha-Kodesh, they went down to Seleucia, and from there they sailed to Cyprus.

When they arrived at Salamis, they began to proclaim the word of God in the Jewish synagogues. They also had John as a helper.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...They certainly so Being Sent by the pure spirit descend to seleucia onward also [They] sail to cyprus and Becoming in salamis [Men] announced the word [of] the god in the assemblies [of] the jews [They] had but and john official...

Alpha & Omega Bible SO, BEING SENT OUT BY THE HOLY GHOST, THEY WENT DOWN TO SELEUCIA AND FROM THERE THEY SAILED TO CYPRUS.

WHEN THEY REACHED SALAMIS, THEY BEGAN TO PROCLAIM THE WORD OF THEOS (The Alpha & Omega) IN THE SYNAGOGUES OF THE [local] JEWS; AND THEY ALSO HAD JOHN AS THEIR HELPER.

Awful Scroll Bible Surely therefore, they being directed-away by the Awful Breath, went-down to Seleucia; from there, even they sail to Cyprus.

And coming to be from-within Salamis, they were accordingly-heralding the Word of God, from-within the drawings-together of the Jews. And they were holding even John an ~assistant.

Concordant Literal Version They, indeed, then, being sent out by the holy spirit, came down into Seleucia. Besides, from thence they sail away to Cyprus."

And, coming to be in Salamis, they announced the word of God in the synagogues of the Jews. Now they had John also as a deputy."

exeGeses companion Bible So indeed, being dispatched by the Holy Spirit,

they go down to Seleucia;

and from there they sail to Cyprus:

and being at Salamis,

they evangelize the word of Elohim

in the synagogues of the Yah Hudiym

- and they also have Yahn as their attendant.

Orthodox Jewish Bible They, then, having been sent out by the Ruach Hakodesh, went down to Seleucia, and from there sailed away to Cyprus.

Having arrived in Salamis, they were proclaiming the dvar Hashem in the shuls, with Yochanan Markos also as ozer (helper).

Rotherham’s Emphasized B. ||They||ˎ thereforeˎ |being sent forth by the Holyʹ Spirit| went down unto Seleucia, and |from thence| sailed away unto Cyprus; andˎ coming to be in Salamisˎ they declared the word of God in the synagogues of the Jews;—and they had |John also| as an attendant.

Worrell New Testament They, therefore, having been sent forth by the Holy Spirit, went down into Seleucia; and thence they sailed away to Cyprus.

And, having arrived in Salamis, they declared the word of God in the synagogues of the Jews; and they had John also as an attendant.

Expanded/Embellished Bibles:

The Amplified Bible So then, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. When Barnabas and Saul arrived at Salamis, they began to preach the word of God [proclaiming the message of eternal salvation through faith in Christ] in the synagogues of the Jews; and they also had John [Mark] as their assistant.

An Understandable Version So, as they were sent out by [the direction of] the Holy Spirit, they went down to Seleucia [a seaport], and from there they sailed on to [the island of] Cyprus. After arriving at Salamis [a town on the island], they proclaimed the message of God in the Jewish synagogues [there], with John [Mark] attending [to various details of their ministry].

The Expanded Bible Barnabas and Saul in Cyprus

Barnabas and Saul, sent out by the Holy Spirit, went to the city of Seleucia [^Ca Syrian city 15 miles from Antioch]. From there they sailed to the island of Cyprus [^Can island off the coast of Syria, and Barnabas’ homeland; 4:36]. When they came to Salamis [^Cthe main city of Cyprus], they preached the ·Good News [Gospel; ^Lword] of God in the synagogues [^Lof the Jews]. John Mark was ·with them to help [their assistant].

Jonathan Mitchell NT They themselves indeed therefore – being sent out from the midst by the set-apart Breath-effect (or: under the Holy Spirit) – went down into Seleucia. Then from there, they sailed away unto Cyprus.

And so, upon coming to be in Salamis, they began bringing God's Logos down (or: thoroughly announcing the message and proclaiming God's Word, Idea and thought; [note: the prophets brought the Word of God down from heaven, and to the people]) within the synagogues of the Jews. Now they also continued having John [as] an attendant ("under-rower;" = for support and assistance).

Syndein/Thieme So they, being sent forth by the Holy Spirit, departed unto Seleucia {sea port 16 miles away from Antioch} and from thence they sailed to Cyprus.

And when they {Barnabas, Paul} were at Salamis, they kept on announcing from an absolute standard the word of God {means to communicate dogmatically} in the synagogues of the Jews and they had also John {John Mark} to their ministry.

{Note: This is John Mark who later wrote Mark. He was the son of Mary of Jerusalem and related to Barnabas . . . nephew or cousin. Here he was like an assistant and ministered to their needs, cooked, carried, type of thing.}

Translation for Translators Barnabas and Saul preached the gospel in Jewish meetings place on Cyprus.

Acts 13:4-5

Barnabas and Saul, guided by the Holy Spirit, went down from Antioch to Seleucia port. From there they went by ship to Salamis port on Cyprus Island. While they were in Salamis, they went to the Jewish meeting places. There they proclaimed the message from God about Jesus. John Mark went with them and was helping them.

The Voice Having received special commissioning by the Holy Spirit, Barnabas and Saul went to nearby Seleucia on the coast. Then they caught a ship to the island of Cyprus.

At the city of Salamis on the east side of Cyprus, they proclaimed the message of God in Jewish synagogues, assisted by John Mark.

Bible Translations with Many Footnotes:

Lexham Bible Confronting a Magician on Cyprus

Therefore, sent out by the Holy Spirit, they came down to Seleucia, and from there they sailed away to Cyprus. And when they [*Here “when ” is supplied as a component of the participle (“came”) which is understood as temporal] came to Salamis, they began to proclaim the word of God in the synagogues of the Jews. And they also had John as assistant..

NET Bible® Paul and Barnabas Preach in Cyprus

So Barnabas and Saul,¹² sent out by the Holy Spirit, went down to Seleucia,¹³ and from there they sailed to Cyprus.¹⁴ When¹⁵ they arrived¹⁶ in Salamis,¹⁷ they began to proclaim¹⁸ the word of God in the Jewish synagogues.¹⁹ (Now they also had John²⁰ as their assistant.)²¹

^12tnGrk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

^13snSeleucia was the port city of Antioch in Syria.

^14snCyprus was a large island in the Mediterranean off the south coast of Asia Minor.

^15tnGrk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

^16tnThe participle γενόμενοι (genomenoi) is taken temporally.

^17snSalamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

^18tnThe imperfect verb κατηγγελλον (kathngellon) has been translated as an ingressive imperfect.

^19snSee the note on synagogue in 6:9.

^20snJohn refers here to John Mark (see Acts 12:25).

^21tnThe word ὑπηρέτης (Juphreths) usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

^snThis is a parenthetical note by the author.

The Spoken English NT Paul and Barnabas Preach the Good News in Cyprus
Those two, sent out by the Holy Spirit, went down to Seleucia.^g From there they sailed off to Cyprus, and were announcing God’s message in Salamis^h in the Jewish synagogues.ⁱ They also had John^j with them as a helper.

^g.Prn. sel-loo-shee-a.

^h.Prn. sal-a-miss.

^i.Prn. sinn-a-goggz.

^j.That is, John Mark (see Acts 12:5).

Wilbur Pickering’s New T. 1^st stop—Cyprus
So, having been sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus.¹

And upon arriving in Salamis, they started proclaiming the Word of God in the synagogues of the Jews (also they had John as assistant).

(1) Recall that Barnabas was a native of Cyprus (4:36); he was doubtless eager to evangelize his own country, and would also know his way around.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation So these [two] indeed having been sent out by the Holy Spirit, went down to Seleucia. Then from there they sailed to Cyprus.

And having come to be [fig., having arrived] in Salamis, they began preaching the word of God in the synagogues of the Jews. Now they also had John [Mark] [as] an assistant.

Benjamin Brodie’s trans. Consequently, therefore, after being sent forth by the Holy Spirit, they departed to Selucia, and from there they sailed to Cyprus.

And when they arrived in Salamis, they began proclaiming the Word of God in the synagogues of the Jews. Furthermore, they included John as an assistant .

Context Group Version So they, being sent out by the Special Spirit, went down to Seleucia; and from there they sailed to Cyprus.

And when they were at Salamis, they proclaimed the word of God in the community centers of the Judeans: and they had also John as their attendant.

Legacy Standard Bible On Cyprus

So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. And when they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews, and they also had John as their helper.

Modern English Version The Apostles Preach in Cyprus

So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. When they arrived at Salamis, they preached the word of God in the synagogues of the Jews. And they had John as an assistant.

Modern Literal Version 2020 Therefore indeed, these men, having been sent out by the Holy Spirit, went down to Seleucia, and sailed from there to Cyprus.

And after they came* in Salamis, they were proclaiming the word of God in the synagogues of the Jews, and they also had John, an attendant.

Niobi Study Bible Preaching in Cyprus

So they, being sent forth by the Holy Spirit, departed unto Seleucia, and from thence they sailed to Cyprus.

And when they were at Salamis, they preached the Word of God in the synagogues of the Jews. And they had also John in their ministry.

The gist of this passage: Barnabas, Saul and John Mark went to Seleucia and set sail from for Cyprus. They went to the Jewish synagogues in Salamis, which is on Cyprus.

4-5

Acts 13:4a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
autoi (αὐτοί) [pronounced ow-TOY]	they; same; these	3^rd person masculine plural personal pronoun; nominative case	Strong’s #846
mén (μέν) [pronounced men]	indeed, truly, certainly, surely, verily while, at the same time, pointing forward to something other than the thing or the one affirmed which is in opposition to it	an affirmative or concessive particle; a conjunction	Strong’s #3303
oun (ον) [pronounced oon]	so [then], certainly; then, therefore, accordingly, consequently, and [so], but, now; these things being so	adverbial particle	Strong’s #3767
These two particles are found together back in v. 4, suggesting perhaps a specific meaning for them. They are variously translated, now when, therefore indeed, then indeed, so then, so when, surely, so indeed. Acts 8:25.
ekpémpō (ἐκπέμπω) [pronounced ek-PEHM-poe]	sending out, being sent (out, away, forth); despatching; being dispatched	masculine plural, aorist passive participle, nominative case	Strong’s #1599
hupó (ὑπό) [pronounced hoop-OH]	under, beneath, through; by	preposition with the genitive or ablative case	Strong’s #5259
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
hagios (ἅγιος) [pronounced HA-gee-oss]	holy, set apart, dedicated to God, sacred; pure, perfect, worthy of God; consecrated	neuter singular adjective; genitive/ablative case	Strong’s #40
pneuma (πνεμα) [pronounced PNYOO-mah]	spirit, Spirit; breath; wind [blast], air	neuter singular noun, genitive/ablative case	Strong’s #4151

Translation: Therefore, they were indeed sent out by the Holy Spirit.

Barnabas and Saul were clearly sent out by God the Holy Spirit. The fact that Luke mentions this suggests that even more happened beyond the Holy Spirit audibly speaking to them.

This could have been the Holy Spirit speaking through one of the prophets in Antioch.

Acts 13:4b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
katerchomai (κατέρχομαι) [pronounced kat-ER-khom-ahee]	to come down, to go down, to descend; to depart; of one who goes from a higher to a lower locality; of those who come to a place by a ship	3^rd person plural, aorist active indicative	Strong’s #2718
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
Seleúkeia (Σελεύκεια) [pronounced sel-YOOK-i-ah]	white light; transliterated, Seleucia; a city in Syria	feminine singular proper noun, a location; accusative case	Strong’s #4581

Translation: They [first] came down to Seleucia,...

They first came to Seleucia, a city in Syria. This missionary journey is going to travel by sea, so they first go to Seleucia which is a seaport in Syria. They are going to immediately hop a ship from here.

It is not clear how specific the directions from the Holy Spirit were. Did He specify exactly which cities to go to; or a general direction? That we do not know. But if they went to Seleucia, that would indicate that Barnabas and Saul determined that going by ship was the right thing to do.

Acts 13:4c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ekeithen (ἐκεθεν) [pronounced ehk-Ī-thehn]	from that place, (from) thence, there	adverb	Strong’s #1564
te (τε) [pronounced teh]	not only...but also; both...and; as...so; sometimes used as a post-positive conjunction, meaning, and, also	enclitic particle; a conjunction; properly used in connection with και	Strong’s #5037
apopléō (ἀποπλέω) [pronounced ap-op-LEH-oh]	to sail (away, off), to depart by ship, to set sail	3^rd person plural, aorist active indicative	Strong’s #636
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
Capros (Κύπρος) [pronounced KOO-pros]	love: a blossom; transliterated, Cyprus	feminine singular proper noun location; genitive/ablative case	Strong’s #2954
Thayer: Cyprus [was] a very fertile and delightful island of the Mediterranean, lying between Cilicia and Syria.

Translation: ...[and] from there the sailed to Cyprus.

They first sail to the Island of Cyprus, which is a fertile island in the Mediterranean.

Acts 13:4 Therefore, they were indeed sent out by the Holy Spirit. They [first] came down to Seleucia, [and] from there the sailed to Cyprus. (Kukis mostly literal translation)

Acts 13:5a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
gínomai (vίνομαι) [pronounced GIN-oh-mī]	that which has come to be, the thing which has happened; becoming, being; coming to be	masculine plural, aorist (deponent) middle participle; nominative case	Strong’s #1096
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
Salamis (Σαλαμίς) [pronounced sal-am-ECE]	salt; wave; transliterated, Salamis	feminine singular proper noun; a location; dative, locative or instrumental case	Strong’s #4529
Thayer: [Salamis is] a principal city at the east end of the island of Cyprus.

Translation: Having come to Salamis [a city in Cyprus],...

One of the main cities in Cyprus is Salamis; so they go there.

I personally lean against the Holy Spirit giving them their entire itinerary. Very likely, Barnabas and Saul had talked this out, and they felt the best way to go if city by city traveling in the Mediterranean Sea.

Acts 13:5b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
katangéllō (καταγγέλλω) [pronounced kat-ang-GHEHL-low]	to proclaim, declare, to preach, to show, to speak of, to teach	3^rd person plural, imperfect active indicative	Strong’s #2605
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
logos (λόγος, ου, ὁ) [pronounced LOHG-ohss]	a word; conception, idea; matter; thing; remark; decree, mandate; doctrine, teaching, message; the act of speaking, speech; reason, account; revelation	masculine singular noun, accusative case	Strong’s #3056
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, genitive/ablative case	Strong’s #2316
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
tais (τας) [pronounced taiç]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of	feminine plural definite article; dative, locative and instrumental cases	Strong’s #3588
sunagôgai (συναγωγαὶ) [pronounced soon-ag-oh-GUY]	synagogues, assemblies, congregations; assemblage of persons; specifically Jewish synagogues (plces for meetings)	feminine plural noun, dative, locative or instrumental case	Strong’s #4864
tôn (τν) [pronounced tohn]	the, of the, from the; of this, from that, [away, out] from the; from the source of; by the; than the	masculine plural definite article; genitive and ablative cases	Strong’s #3588
Ioudaíoi (̓Iουδαοὶ) [pronounced ee-ou-DYE-oy]	Jews, those from Judæa, Judæans; those who are Jewish, belong to the Jewish nation or are Jewish as respects to birth, origin, religion	masculine plural proper noun; genitive/ablative case	Strong’s #2453

Translation: ...they continued proclaiming the word of God in the Jewish synagogues [there].

I have mentioned that we are following the evolution of the church in the precanon period. This is a rather important distinction. Could you imagine walking into a synagogue today and commandeering their focus that day and placing it on Christ? Even though everyone in any modern synagogue needs Jesus—as does every person attending a mosque or a Buddhist temple, it would not be proper to evangelize from their pulpits unless asked to do so.

For the most part, evangelization takes place between people—usually one on one. There are people with the gift of evangelism, but the interest of people in large groups has unfortunately waned in the United States (helping to explain the precarious position of the United States today).

However, back in the first century, the synagogue and even the Temple grounds were not yet closed off to Christian evangelists; and the Jewish people still responded positively to the message of the gospel (not all of them, obviously). But at this time in history, there was no great hold that Judaism had over the Temple and the synagogues. After all, a Christian evangelist in the 1^st century spoke to the Jews right out of the Old Testament Scriptures. What place would have been more appropriate than the synagogue for that?

Acts 13:5c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
echô (ἔχω) [pronounced EHKH-oh]	to have [and/or] hold; to own, to possess, to adhere to, to cling to	3^rd person plural, imperfect active indicative	Strong’s #2192
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Iôannês (̓Ιωάννης) [pronounced ee-oh-AHN-nace]	Jehovah is a gracious giver; transliterated, John, Yoִhanan, Joִhanan	proper singular masculine noun; accusative case	Strong’s #2491
hupêretês (ὑπηρέτης) [pronounced hoop-ay-REHT-ace]	attendant, subordinate, assistant, helper, minister, officer, servant	masculine singular noun; accusative case	Strong’s #5257

Translation: They also had John [Mark with them as] a helper.

Barnabas and Saul took along John Mark as their helper (or intern). It is not clear how many more were on this first missionary trip.

Acts 13:5 Having come to Salamis [a city in Cyprus], they continued proclaiming the word of God in the Jewish synagogues [there]. They also had John [Mark with them s]a a helper. (Kukis mostly literal translation)

Acts 13:4–5 Therefore, they were indeed sent out by the Holy Spirit. They [first] came down to Seleucia, [and] from there the sailed to Cyprus. Having come to Salamis [a city n Cyprus],i they continued proclaiming the word of God in he Jewish synagogues [there]t. They also had John [Mark ith them as]w a helper. (Kukis mostly literal translation)

Acts 13:4–5 Therefore, Saul and Barnabas were sent out by God the Holy Spirit. They first went down to Seleucia, off the coast of Syria, and from there sailed to Cyprus. They went to Salamis, a principle city in Cyprus, and proclaimed the Word of God in the Jewish synagogues there. They took John Mark with them as an intern. (Kukis paraphrase)

Paul’s First Missionary Journey (a map); from Mission Bible Class; accessed January 25, 2022.

The map reveals a rather modest missionary journey. Barnabas and company first sailed for Cyrus and proclaimed the gospel in at least two cities on that island. Then they traveled north-northwest to Perga and going to at least three other cities in Asia Minor (today, this is Turkey).

——————————

But passing through all the island as far as Paphos, they found a man, a magician, a false prophet, a Judæan, the name [being] Barjesus, who was with the proconsul Sergius Paulus, a man intelligent. He was calling to Barnabas and Saulos seeking to hear the word of the God. But was opposing them Elymus, the magician (for this one is translated the name of him). He was seeking to distort the proconsul away from the faith.

Acts

13:6–8

Having passed through the entire island as far as Paphos, [Barnabas and Saul] discovered a man, a magician, a Jewish false prophet, whose name [was] Barjesus. He was with Sergius Paulus, the proconsul [of Cyprus), an intelligent man. [Sergius] summoned Barnabas and Saul, seeking to hear the Word of God. Elymus, the magician (this is the translation of his name) was in opposition to them. He sought to subvert the proconsul away from the faith.

Barnabas and Saul traveled across most of Cyprus, going as far as Paphos. There, they came across a magician named Barjesus. He was a false prophet originally from Judah. He was associated with the proconsul of Cyprus, a man named Sergius Paulus, who was a very intelligent man. Sergius called for Barnabas and Saul to come to him, as he desired to hear the Word of God. However, Barjesus the magician (whose name is translated as Elymus) opposed the two men. He attempted to steer the proconsul away from the faith.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But passing through all the island as far as Paphos, they found a man, a magician, a false prophet, a Judæan, the name [being] Barjesus, who was with the proconsul Sergius Paulus, a man intelligent. He was calling to Barnabas and Saulos seeking to hear the word of the God. But was opposing them Elymus, the magician (for this one is translated the name of him). He was seeking to distort the proconsul away from the faith.

Complete Apostles Bible And going across the island as far as Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus,

who was with the proconsul, Sergius Paulus, an intelligent man. This man summoned Barnabas and Saul, and sought to hear the word of God.

But Elymas the sorcerer (for so his name is translated) resisted them, seeking to turn away the proconsul from the faith.

Douay-Rheims 1899 (Amer.) And when they had gone through the whole island, as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesu:

Who was with the proconsul Sergius Paulus, a prudent man. He, sending for Barnabas and Saul, desired to hear the word of God.

But Elymas the magician (for so his name is interpreted) withstood them, seeking to turn away the proconsul from the faith.

Holy Aramaic Scriptures And when they had gone around unto all the island, as far as Paphus {Paphos} city, they found a certain man, a sorcerer; a Yehudaya {a Judean/a Jew}, who was a false prophet, whose name was Bar-Shuma.

This one was an adherent to a wise man, who was a Proconsul, and was called Sergius Paulus. And the Proconsul had called for Shaul {Saul} and for Bar-Naba {Barnabas}, and sought that he might hear from them The Miltha d’Alaha {The Word of God}.

But, there stood to oppose them, this sorcerer, Bar-Shuma; whose name is interpreted "Elumus" {Elymas}, on account that he had desired to divert the Proconsul from The Haymanutha {The Faith}.

James Murdock’s Syriac NT And when they had travelled over the whole island as far as the city Paphos, they found a certain man, a sorcerer, a Jew, who was a false prophet, and whose name was Bar-Suma.

He adhered to a wise man, who was the proconsul, and was called Sergius Paulus. And the proconsul sent for Saul and Barnabas, and requested to hear from them the word of God.

And this sorcerer, Bar-Suma, (whose name is interpreted, Elymas,) withstood them; because he wished to divert the proconsul from the faith.

Original Aramaic NT And as they traveled the whole island to the city of Paphos, they found a Jewish man, a Sorcerer who was a false Prophet, whose name was Bar Shuma.

This man adhered to a wise man who was the Proconsul and he was called Sergius Paulus; the Proconsul called Shaul and BarNaba and he was requesting to hear from them the word of God.

But the Sorcerer Bar Shuma, whose name is translated Alumas,* withstood them because he wanted to turn aside the Proconsul from the faith.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And when they had gone through all the island to Paphos, they came across a certain wonder-worker and false prophet, a Jew whose name was Bar-Jesus;

Who was with the ruler, Sergius Paulus, an able man. This man sent for Barnabas and Saul, desiring to have knowledge of the word of God.

But Elymas, the wonder-worker for that is the sense of his name, put himself against them, with the purpose of turning the ruler from the faith.

Bible in Worldwide English They went through all the island to the town of Paphos. There they met a witch doctor. He was a Jew named Bar-Jesus. He was not a true prophet.

This witch-doctor was with Sergius Paulus, the ruler of the country. Sergius Paulus was a wise man. He wanted to hear Gods word, so he called for Barnabas and Saul.

The witch-doctor was also called Elymas. He tried to stop them. He did not want the ruler to believe the truth.

Easy English They travelled across the whole island and they arrived at a town called Paphos. There they met a man called Bar-Jesus. He was a Jew. He used magic to do surprising things. He said that he was a prophet from God. But his messages were not true.

‘Bar-Jesus’ means ‘the son of Jesus’.

The ruler of Cyprus was called Sergius Paulus. Bar-Jesus was his friend. Sergius Paulus understood things well. So he asked Barnabas and Saul to come to him. He wanted them to tell him God's message. Bar-Jesus was also called Elymas. That was his name in the Greek language. He did not like what Barnabas and Saul were saying. He did not want Sergius Paulus to believe in Jesus. So he tried to stop him.

Easy-to-Read Version–2008 They went across the whole island to the city of Paphos. There they met a Jewish man named Barjesus who did magic. He was a false prophet.

He always stayed close to Sergius Paulus, who was the governor and a very smart man. He invited Barnabas and Saul to come visit him, because he wanted to hear the message of God.

But the magician Elymas (as Barjesus was called in Greek) spoke against them, trying to stop the governor from believing in Jesus.

God’s Word™ In Paphos they met a Jewish man named Barjesus. He was an astrologer who claimed to be a prophet. He was associated with an intelligent man, Sergius Paulus, who was the governor of the island. The governor sent for Barnabas and Saul because he wanted to hear God’s word. Elymas, whose name means astrologer, opposed them and tried to distort the meaning of the faith so that the governor wouldn’t believe. A portion of v. 6 has been placed with the previous passage for context.

Good News Bible (TEV) They went all the way across the island to Paphos, where they met a certain magician named Bar-Jesus, a Jew who claimed to be a prophet.

He was a friend of the governor of the island, Sergius Paulus, who was an intelligent man. The governor called Barnabas and Saul before him because he wanted to hear the word of God.

But they were opposed by the magician Elymas (that is his name in Greek), who tried to turn the governor away from the faith.

J. B. Phillips As they made their way through the island as far as Paphos they came across a man named Bar-Jesus, a Jew who was both a false prophet and a magician. This man was attached to Sergius Paulus, the proconsul, who was himself a man of intelligence. He sent for Barnabas and Saul as he was anxious to hear God’s message. But Elymas the magician (for that is the translation of his name), opposed them doing his best to dissuade the proconsul from accepting the faith.

The Message They traveled the length of the island, and at Paphos came upon a Jewish wizard who had worked himself into the confidence of the governor, Sergius Paulus, an intelligent man not easily taken in by charlatans. The wizard’s name was Bar-Jesus. He was as crooked as a corkscrew.

The governor invited Barnabas and Saul in, wanting to hear God’s Word firsthand from them. But Dr. Know-It-All (that’s the wizard’s name in plain English) stirred up a ruckus, trying to divert the governor from becoming a believer.

NIRV They traveled all across the island until they came to Paphos. There they met a Jew named Bar-Jesus. He was an evil magician and a false prophet. He was an attendant of Sergius Paulus, the governor. Paulus was a man of understanding. He sent for Barnabas and Saul. He wanted to hear God’s word. But the evil magician named Elymas opposed them. The name Elymas means Magician. He tried to keep the governor from becoming a believer.

New Life Version They went over Cyprus as far as the city of Paphos. While there, they found a Jew who did witchcraft. He was a false preacher named Barjesus. Sergius Paulus was the leader of the country and a man who knew much. Barjesus was with Sergius Paulus. Sergius Paulus asked Barnabas and Saul to come to him so he might hear the Word of God. But Elymas (as he called himself), the man who did witchcraft, worked against Barnabas and Saul. He tried to keep the leader of the country from putting his trust in the Lord.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible They taught their way from one end of the island to the next, eventually reaching the city of Paphos. [10] There, they met a Jewish magician named Bar-Jesus. [11] He lied by calling himself a prophet; he was a fraud. When they met Bar-Jesus, he was with the governor [12] of the island, Sergius Paulus, [13] a man with a sharp mind. The governor called in Barnabas and Saul. He wanted to hear what they were saying about God. The magician didn’t approve. He was also known as Mr. Wisdom (Elymas) [14] because that supposedly described him. He tried to talk the governor out of believing the message about God.

¹⁰13:6Traveling along the coastal trails and hitting cities along the way, they could have traveled more than 120 miles (193 km) before reaching Paphos, capital of Cyprus. Like Salamis, it was rebuilt after the AD 15 earthquake destroyed the buildings.

¹¹13:6Bar-Jesus means “Son of Jesus.” Jesus comes from Greek, the international language of the day. The Hebrew version of the word is Joshua. Jesus and Joshua come from the same Hebrew word.

¹²13:7Sergius Paulus’s Roman title was “proconsul.” That’s an official who managed one of the senate’s provinces—a peaceful area where Rome didn’t need to maintain a military presence. The Jewish homeland was different. It was one of the emperor’s provinces—an uneasy territory where Rome stationed some of their army.

¹³13:7Sergius Paulus’s name appears on some first-century inscriptions found on Cyprus. One was discovered near Paphos; it mentions “the proconsul Paulus.”

¹⁴13:8Elymas is a name that may have come from the Arabic word alim, meaning “a wise man.” It’s a word used to describe magicians, along with sages like the magi who visited young Jesus from a land somewhere east of the Jewish homeland—possibly what is now Iraq or Iran.

Contemporary English V. Barnabas and Saul went all the way to the city of Paphos on the other end of the island, where they met a Jewish man named Bar-Jesus. He practiced witchcraft and was a false prophet.

He also worked for Sergius Paulus, who was very smart and was the governor of the island. Sergius Paulus wanted to hear God's message, and he sent for Barnabas and Saul.

But Bar-Jesus, whose other name was Elymas, was against them. He even tried to keep the governor from having faith in the Lord.

The Living Bible Afterwards they preached from town to town across the entire island until finally they reached Paphos where they met a Jewish sorcerer, a fake prophet named Bar-Jesus. He had attached himself to the governor, Sergius Paulus, a man of considerable insight and understanding. The governor invited Barnabas and Paul to visit him, for he wanted to hear their message from God. But the sorcerer, Elymas (his name in Greek), interfered and urged the governor to pay no attention to what Paul and Barnabas said, trying to keep him from trusting the Lord.

New Berkeley Version .

New Living Translation Afterward they traveled from town to town across the entire island until finally they reached Paphos, where they met a Jewish sorcerer, a false prophet named Bar-Jesus. He had attached himself to the governor, Sergius Paulus, who was an intelligent man. The governor invited Barnabas and Saul to visit him, for he wanted to hear the word of God. But Elymas, the sorcerer (as his name means in Greek), interfered and urged the governor to pay no attention to what Barnabas and Saul said. He was trying to keep the governor from believing.

The Passion Translation From there they crossed the island as far as Paphos, where they encountered a Jewish false prophet, a sorcerer named Elymas, who also went by the name of “son of Jesus.”

He had gained influence as the spiritual advisor to the regional governor, Sergius Paulus, considered by many to be a wise and intelligent leader. The governor requested a meeting with Barnabas and Saul because he wanted to hear the message of God’s word.

But Elymas, whose name means “sorcerer,” stood up against them and tried to prevent the governor from believing their message.

Plain English Version Then Barnabas, and Saul, and John Mark went over to the other side of the island, to the town called Pafos. (Saul had another name. They called him Paul.) The Roman boss over that island lived in Pafos. His name was Sergius Paulus. He was a man that could think properly, and he wanted to hear God’s message, so he sent men to bring Barnabas and Saul to him. There was a Jewish man there that worked for Sergius Paulus. His Jewish name was Bar-Jesus, and his Greek name was Elimas. He was a magic man, and he used to reckon that he was telling people God’s messages, but he was lying. This is vv. 6–9 in the PEV.

UnfoldingWord Simplified T. The three of them went across the entire island to the city of Paphos. There they met a magician whose name was Bar Jesus. He was a Jew who falsely claimed to be a prophet. He was with the governor of the island, Sergius Paulus, who was an intelligent man. The governor sent someone to ask Barnabas and Saul to come to him because he wanted to hear the word of God. However, the magician, whose name is translated Elymas in the Greek language, tried to stop them. He repeatedly tried to persuade the governor not to believe in Jesus.

William's New Testament Then they went through the whole island as far as Paphos, and there they found a Jewish magician and false prophet whose name was Bar jesus.

He was an intimate friend of the governor, Sergius Paulus, who was an intelligent man. The governor sent for Barnabas and Saul and in this way tried to hear God's message.

But Elymas the magician -- for this is the meaning of his name -- continued to oppose them by trying to keep the governor from accepting the faith.

Partially literal and partially paraphrased translations:

American English Bible Then from there, they traveled across the whole island to Paphos, where they met up with a Jew named BarJesus, who was a sorcerer and a false prophet.

He happened to be with the Island’s governor at the time (an intelligent man named Sergius Paulus), who had summoned BarNabas and Saul, because he really wanted to hear the word of God. But the sorcerer ElyMas (that’s how his name is pronounced [in Aramaic]) opposed them and tried to keep the governor from becoming interested in the faith.

Beck’s American Translation .

Breakthrough Version After they went through the whole island up to Paphos, they found a certain Jewish man, a Magian guru, a fake preacher who had the name Barjesus,

who was together with the Roman deputy Sergius Paul, a man of understanding. When this man called for Barnabas and Saul, he looked to hear God's message.

But Elymas, the Magian guru (you see, this is how his name is translated), was standing in opposition to them, looking to twist the Roman deputy away from the trust.

Common English Bible They traveled throughout the island until they arrived at Paphos. There they found a certain man named Bar-Jesus, a Jew who was a false prophet and practiced sorcery. He kept company with the governor of that province, an intelligent man named Sergius Paulus. The governor sent for Barnabas and Saul since he wanted to hear God’s word. But Elymas the sorcerer [Or magician (Gk magos)] (for that’s what people understood his name meant) opposed them, trying to steer the governor away from the faith.

Len Gane Paraphrase After going through the island of Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus,

who was with Sergius Paulus, a prudent man, the proconsul, who invited Barnabas and Saul having desired to hear the Word of God,

but Elymas, the sorcerer (that's what his translated name means) resisted us trying to turn the proconsul away from the faith.

A. Campbell's Living Oracles And having traversed the island, as far as Paphos, they found a certain Jew, a magician and false prophet, whose name was Bar jesus;

who was with the proconsul Sergius Paulus, a prudent man; who calling for Barnabas and Saul desired to hear the word of God.

But Elymas, the magician, (for that was his name, when translated,) withstood them, endeavoring to turn away the proconsul from the faith.

New Advent (Knox) Bible And when they had been through the whole island up to Paphos, they encountered there a magician who claimed to be a prophet, a Jew named Bar-Jesus. He was in the company of the governor, Sergius Paulus, a man of good sense, who had sent for Barnabas and Saul and asked if he might hear the word of God. And Elymas, the magician (that is what his name means when translated), opposed them, trying to turn the governor away from the faith.[1]

[1] ‘The magician’ is a translation, not of Bar-Jesus, but of Elymas, a name which Bar-Jesus had adopted.

20^th Century New Testament After passing through the whole island, they reached Paphos, where they found an astrologer who pretended to be a Prophet--a Jew by birth, whose name was Bar joshua.

He was at the court of the Governor, Sergius Paulus, a man of intelligence, who sent for Barnabas and Saul and asked to be told God's Message.

But Elymas, the astrologer (for that is the meaning of the word), opposed them, eager to divert the Governor's attention from the Faith.

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible They traveled through the whole island as far as Paphos, where they found a Jewish sorcerer and false prophet named Bar-Jesus, an attendant of the proconsul, Sergius Paulus. The proconsul, a man of intelligence, summoned Barnabas and Saul because he wanted to hear the word of God. But Elymas the sorcerer (for that is what his name means) opposed them and tried to turn the proconsul from the faith.

Conservapedia Translation	When they had gone through the island to Paphos, they found a certain warlock, a lying prophet, who happened to be Jewish. His name was Bar-jesus.	The Greek magos here means a practitioner of black magic, called warlock in English, from the Old English waerloga a breaker of faith
	He was with the proconsul of the country, Sergius Paulus. The proconsul was a prudent man, and he called for Barnabas and Saul and wished to hear the word of God.	A proconsul is one holding an equivalent rank to a Consul of Rome without holding the office itself.
	But Elymas the warlock (for that is how his name translates into Greek) opposed them, because he wanted to turn the proconsul away from the faith.

Revised Ferrar-Fenton Bible Elymas the Magician.

And going through the whole of the island as far as Paphos, they found a certain Judean, a magician and sham prophet, named Bar-Jesus;

who was with the proconsul, Sergius Paulus, a man of intelligence. He invited Barnabas and Saul, desiring to listen to the message of God.

But Elymas the magician (for such is the name when translated), opposed them, attempting to divert the proconsul from the faith.

Free Bible Version They traveled throughout the island and eventually came to Paphos. There they found a Jewish magician, a false prophet by the name of Bar-Jesus.

He was close to the governor, Sergius Paulus, an intelligent man. Sergius Paulus invited Barnabas and Saul to come and visit him since he wanted to hear the word of God.

But the magician Elymas (his Greek name) opposed them, trying to prevent the governor from trusting in God.

International Standard V They went through the whole island as far as Paphos, where they found a Jewish occult practitioner and false prophet named Bar-jesus. He was associated with the proconsul Sergius Paulus, who was an intelligent man. He sent for Barnabas and Saul because he wanted to hear the word of God. But Elymas the occult practitioner (that is the meaning of his name) continued to oppose them and tried to turn the proconsul away from the faith.

Montgomery NT They had John Mark as an assistant; and after going through the whole island as far as Paphos, they found a certain Jewish sorcerer and false prophet, named Bar-Jesus, who belonged to the suite of the proconsul, Sergius Paulus, an intelligent man. He summoned Barnabas and Saul, and sought to hear the word of God. But Elymas, "the sorcerer," for that is the translation of his name, opposed them, and tried to divert the proconsul from the faith. [Note that the MNT took a portion of v. 5 and placed it with v. 6.]

Weymouth New Testament When they had gone through the whole length of the island as far as Paphos, they there met with a Jewish magician and false prophet, Bar-Jesus by name, who was a friend of the Proconsul Sergius Paulus. The Proconsul was a man of keen intelligence. He sent for Barnabas and Saul, and asked to be told God's Message. But Elymas (or 'the Magician,' for such is the meaning of the name) opposed them, and tried to prevent the Proconsul from accepting the faith.

Catholic Bibles (those having the imprimatur):

The Heritage Bible And going through the island as far as Paphos, they found a certain wise one, a false prophet, a Jew named Bar-Jesus,

Who was with the proconsul, Sergius Paulus, a mentally astute man, who calling Barnabas and Saul to himself was craving to hear the word of God.

And Elymas, the Wise One (because so his name was translated) stood against them, seeking to pervert the proconsul from the faith.

New American Bible (2011) When they had traveled through the whole island as far as Paphos, they met a magician named Bar-Jesus who was a Jewish false prophet.* He was with the proconsul Sergius Paulus, a man of intelligence, who had summoned Barnabas and Saul and wanted to hear the word of God. But Elymas the magician (for that is what his name means) opposed them in an attempt to turn the proconsul away from the faith.

* [13:6] A magician named Bar-Jesus who was a Jewish false prophet: that is, he posed as a prophet. Again Luke takes the opportunity to dissociate Christianity from the magical acts of the time (Acts 13:7–11); see also Acts 8:18–24.

New Catholic Bible At Cyprus Facing a Proconsul and a Magician.^[f] When they had traveled through the whole island as far as Paphos,^[g] they encountered a magician named Bar-Jesus, who was a Jewish false prophet. He was an attendant of the proconsul Sergius Paulus, a learned man who had summoned Barnabas and Saul because he wanted to hear the word of God. However, the magician Elymas (for that is the translation of his name) opposed them in an attempt to prevent the proconsul’s conversion to the faith.

[f] Acts 13:6 The problem preoccupying some spiritual authorities once again comes to the fore: What is Christianity’s relation to magic? Luke once again dissociates the Church from the magical arts practiced at the time (see Acts 8:18-24).

[g] Acts 13:6 Paphos: a town 100 miles west of Salamis.

New Jerusalem Bible They travelled the whole length of the island, and at Paphos they came in contact with a Jewish magician and false prophet called Bar-Jesus. He was one of the attendants of the proconsul Sergius Paulus, who was an extremely intelligent man. The proconsul summoned Barnabas and Saul and asked to hear the word of God, but Elymas the magician (this is what his name means in Greek) tried to stop them so as to prevent the proconsul's conversion to the faith.

Revised English Bible–1989 They went through the whole island as far as Paphos, and there they came upon a sorcerer, a Jew who posed as a prophet, Barjesus by name.

He was in the retinue of the governor, Sergius Paulus, a learned man, who had sent for Barnabas and Saul and wanted to hear the word of God.

This Elymas the sorcerer (so his name may be translated) opposed them, trying to turn the governor away from the faith.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible They ended up in Paphos, where they found a Jewish sorcerer and pseudo-prophet named Bar-Yeshua. He had attached himself to the governor, Sergius Paulus, who was an intelligent man. Now the governor had called for Bar-Nabba and Sha’ul and was anxious to hear the message about God; but the sorcerer Elymas (for that is how his name is translated) opposed them, doing his best to turn the governor away from the faith. V. 6a is placed with the previous passage for context.

Hebraic Roots Bible And passing through the island as far as Paphos, they found a certain sorcerer, a false prophet, a Jew named Bar-Shuma, who was with the proconsul, Sergius Paulus, an intelligent man. This one having called Barnabas and Shaul to him, he sought to hear the Word of YAHWEH.

Now he was standing against them this sorcerer Bar-Shuma, his name which is interpreted magician because he was desiring to turn the proconsul from the faith.

Holy New Covenant Trans. They went across the whole island to the town of Paphos. In Paphos, they met a Jewish man who did tricks of magic. His name was Barjesus. He said he was a prophet, but he was not.

Barjesus always stayed closed to Sergius Paulus, the governor. Sergius Paulus was a wise man. He asked Barnabas and Saul to come to him; he wanted to hear God’s message.

But Elymas, the magician, (the name for Barjesus in the Greek language) opposed Saul and Barnabas. Elymas tried to turn the governor away from the faith.

The Scriptures 2009 And having passed through all the island to Paphos, they found a certain magician, a false prophet, a Yehui whose name was Bar-Yehoshua, who was with the proconsul, Sergius Paulus, a man of understanding. This man, having called for Barnaa and Sha’ul, earnestly sought to hear the word of Elohim. But Elumas the magician – for so his name is translated – withstood them, seeking to turn the proconsul away from the belief.

Tree of Life Version When they had gone throughout the whole island as far as Paphos, they found a man who was a magician—a Jewish false prophet, whose name was Bar-Yeshua. He was with the proconsul, Sergius Paulus, an intelligent man. This man summoned Barnabas and Saul and sought to hear the word of God. But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...Passing but all the island until paphos [Men] find man someone magician forecaster (false) jewish [to] whom Name {is} bar jesus Who was with the proconsul sergius paul man intelligent This Calling barnabas and saul seeks to hear the word [of] the god resisted but them Elymas The Magician so for is translated The Name [of] him Seeking to corrupt the proconsul from the faith...

Alpha & Omega Bible WHEN THEY HAD GONE THROUGH THE ENTIRE ISLAND AS FAR AS PAPHOS, THEY FOUND A MAGICIAN, A JEWI SH FALSE PROPHET WHOSE NAME WAS BARJESUS,

WHO WAS WITH THE GOVERNOR, SERGIUS PAULOS, A MAN OF INTELLIGENCE. THIS MAN SUMMONED BARNABAS AND SAULOS AND SOUGHT TO HEAR THE WORD OF THEOS (The Alpha & Omega).

BUT ELYMAS THE MAGICIAN, FOR SO HIS NAME IS TRANSLATED, WAS OPPOSING THEM, SEEKING TO TURN THE GOVERNOR AWAY FROM THE FAITH.

Awful Scroll Bible And going-through the island until Paphos, they found a certain wise man, a false-exposer-to-light-beforehand, a Jew, whose name was Bar jesus, who was with the provincial senator, Sergius Paulus, an inwardly sent-together man. This-same one calling-with-regards-to Barnabas and Saul, seeks-over to give ear to the Word of God.

But Elymas, the wise man, (for the same-as-this is his name, when- it is being -translated-with yous), was himself standing-against them, seeking to thoroughly-turn-around, the provincial senator from the persuasion.

Concordant Literal Version Now, passing through the whole island up to Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesus,

who was with the proconsul Sergius Paul, an intelligent man. He, calling to him Barnabas and Saul, seeks to hear the word of God."

Now Elymas, the "Magician(for thus is his name construed), withstood them, seeking to pervert the proconsul from the faith."

exeGeses companion Bible And they pass through the isle to Paphos

and find a magi - a pseudo prophet - a Yah Hudiy

whose name is Bar Yah Shua:

who is with Sergius Paulos the proconsul

- a man of comprehension;

who calls for Bar Nabi and Shaul,

and seeks to hear the word of Elohim.

But Elymas the magi

- thus his name translates

withstands them,

seeking to thoroughly pervert the proconsul

from the trust.

Orthodox Jewish Bible Having passed through the whole island as far as Paphos, they found a certain ish, a magician, a Jewish navi sheker, by name of Bar-Yehoshua,

who was with the proconsul Sergius Paulus, an ish of seichel. This one, having summoned Bar-Nabba and Sha’ul, sought to hear the dvar Hashem.

But Elymas the magician was opposing them--for thus is his name translated--and was seeking to be mashpia on the proconsul (seeking to sway him to think undesirably) about the emunah (faith). [YESHAYAH 30:11]

Rotherham’s Emphasized B. And <passing through the wholeʹ islandˎ as far as Paphos> they found a certain manˎ a magicianˎ a false-prophetˎ a Jew, whose name was Bar-Jesus; who was with the proconsulˎ Sergius Paulus, an intelligent man. ||The same|| |calling for Barnabas and Saul| sought to hear the word of God. But Elymas the magician,—for soˎ when translatedˎ is his name,—withstood them; seeking to turn aside the proconsul from the faith.

Expanded/Embellished Bibles:

The Amplified Bible When they had traveled through the entire island [of Cyprus] as far as Paphos, they found a sorcerer, a Jewish false prophet named Bar-Jesus, who was [closely associated] with the proconsul [a Roman province, the proconsul was head of the local government] [of the province], Sergius Paulus, an intelligent and sensible man. He called for Barnabas and Saul and wanted to hear the word of God [concerning eternal salvation through faith in Christ]. But Elymas the sorcerer (for that is how his name is translated) opposed them, trying to turn the proconsul away from accepting the faith.

An Understandable Version When they had traveled across the whole island they came to Paphos [a town on the island of Cyprus]; [there] they met a certain magician named Bar-Jesus, who was a Jewish false prophet. He was with an intelligent governor, [a Roman official named] Sergius Paulus. This man called for Barnabas and Saul because he wanted to hear the message of God. But the magician, [also] named Elymas [an Arabic-Semitic word] (which means “the magician”) opposed them, trying to discourage the governor from hearing about the faith.

The Expanded Bible They went across the whole island to Paphos [^Cthe capital city of Cyprus, on the southwest coast] where they met a ·magician [sorcerer] named Bar-Jesus [^Cmeaning “son of Jesus/Joshua”]. He was a Jewish false prophet who ·always stayed close to [^Lwas with; ^Cperhaps an assistant or advisor] Sergius Paulus, the ·governor [proconsul] and a ·smart [intelligent; discerning] man. He asked Barnabas and Saul to come to him, because he wanted to hear the ·message [^Lword] of God. But Elymas, the magician (that is what his name means), was against them [^CElymas probably comes either from an Arabic word meaning “wise man” or an Aramaic word meaning “interpreter of dreams”—hence a “magician”]. He tried to ·stop [turn away] the ·governor [proconsul] from ·believing in Jesus [^Lthe faith].

Jonathan Mitchell NT Now after going through the whole island up to Paphos, they found a certain man – a magus [note: originally of the Persians, Medes and Babylonians as priests and wise men, magi specialized in the study of astrology and enchantment and were often employed as official spiritual advisers; some were sorcerers] [and] a false prophet – a Jew named Bar-Jesus (son of Jesus),

who was in association with the proconsul (= regional governor under the control of the Roman senate) Sergius Paulus – an intellectual and intelligent man. This man, having called to himself Barnabas and Saul, earnestly sought to hear God's Logos (the Word of God; the thought, idea, reason and verbal expression which came from, had the characteristic of, and was God; the message from God).

But Elymas (Arabic meaning: the wise one), the magus – for in this way is his name being normally translated and interpreted – kept on standing in face-to-face opposition to them, repeatedly seeking to twist in two and thoroughly turn the proconsul away from the faith.

P. Kretzmann Commentary And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus;

which was with the deputy of the country, Sergius Paulus, a prudent man; who called Barnabas and Saul, and desired to hear the Word of God.

Kretzmann’s commentary for Acts 1: has been placed in the Addendum.

Verses 8-12

The opposition of Elymus:

But Elymas, the sorcerer, (for so is his name by interpretation,) withstood them, seeking to turn away the deputy from the faith.

Syndein/Thieme And when they had gone through the isle unto Paphos {a seaport on the far side of Cyprus}, they found a certain sorcerer {here means demon possessed}, a false prophet {prophet of the devil}, a Jew, whose name was Bar-jesus {son of Joshua - a Jew with an Arabic name} 7~~who was always with the Pro-consul of the country, Sergius Paulus, an intelligent man who called for Barnabas and Saul, and desired {indicates positive volition at the point of God consciousness} to hear the word of God.

{Note: Pro-consuls ruled the provinces of the Roman Empire. This makes him one of the top 17 rulers of the Roman Empire. And the sorcerer was his constant advisor! Sergius Paulus was in the same aristocratic Roman Family into which Saul's family was adopted. Saul's name is actually Saul Paulus.}

But Elymas {Arab for wise man or counselor} the sorcerer (for so is his name by interpretation) heckled them, seeking to turn away the deputy from the faith.

Translation for Translators Saul-Paul denounced a sorcerer, and an official believed in Jesus.

Acts 13:6-12

The three of them went across the entire island to Paphos city. There they met a magician whose name was Bar-Jesus. He was a Jew who falsely claimed ◂to be a prophet/to speak messages from God►. He often accompanied the governor of the island, Sergius Paulus, who was an intelligent man. The governor sent someone to ask Barnabas and Saul to come to him, because he wanted to hear God’s message. So Barnabas and Saul came and told him about Jesus. However, the magician, whose name was Elymas in the Greek language, was opposing them. He repeatedly tried to persuade the governor not to believe in Jesus.

The Voice They went westward from town to town, finally reaching Paphos on the western shore. There the proconsul named Sergius Paulus, an intelligent man, summoned Barnabas and Saul because he wanted to hear their message. At his side was an occult spiritualist and Jewish false prophet named Bar-Jesus or Elymas (which means “magician”). Elymas argued with Barnabas and Saul, trying to keep Sergius Paulus from coming to faith.

Bible Translations with Many Footnotes:

Lexham Bible And when they [*Here “when ” is supplied as a component of the participle (“had crossed over”) which is understood as temporal] had crossed over the whole island as far as Paphos, they found a certain man, a magician, a Jewish false prophet whose name was Bar-Jesus, who was with the proconsul Sergius Paulus, an intelligent man. This man summoned Barnabas and Saul and [*Here “and ” is supplied because the previous participle (“summoned”) has been translated as a finite verb] wished to hear the word of God. But Elymas the magician (for his name is translated in this way) opposed them, attempting to turn the proconsul away from the faith.

NET Bible® When they had crossed over²² the whole island as far as Paphos,²³ they found a magician, a Jewish false prophet named Bar-Jesus,²⁴ who was with the proconsul²⁵ Sergius Paulus, an intelligent man. The proconsul²⁶ summoned²⁷ Barnabas and Saul and wanted to hear²⁸ the word of God. But the magician Elymas²⁹ (for that is the way his name is translated)³⁰ opposed them, trying to turn the proconsul³¹ away from the faith.

^22tnOr “had passed through,” “had traveled through.”

^23snPaphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

^24snNamed Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

^25snThe proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

^26tnGrk “This one”; the referent (the proconsul) is specified in the translation for clarity.

^27tnGrk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.

^28snThe proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

^29tnOn the debate over what the name “Elymas” means, see BDAG 320 s.v. Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

^30snA parenthetical note by the author.

^31snThe proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

The Spoken English NT When they’d gone through the whole island as far as Paphos,^k they discovered a man who was a sorcerer. He was a Jewish false prophet named Bar-Jesus.

He was with the governor,^l Sergius Paulus, who was a smart man. The governor sent for Barnabas and Saul, and asked them if he could hear God’s message.

But Elymas^m the sorcerer opposed them. (Elymas actually means “sorcerer.”)ⁿ He was trying to turn the governor^o away from the faith.

^k.Prn. pay-fuss.

^l.Lit. “proconsul,” a Roman official in charge of a province—in this case, the island of Cyprus.

^m.Prn. ell-a-mas.

^n.Or, less likely, “Elymas is what Bar-Jesus means.” Lit. “But Elymas the sorcerer (for that is how his name is interpreted).”

^o.Lit. “proconsul.”

Literal, almost word-for-word, renderings:

Analytical-Literal Translation Then having crossed over the island as far as Paphos, they found a certain learned astrologer [or, Magus], a false prophet, a Jew, whose name [was] Bar-Jesus, who was with Sergius Paulus, the governor of the providence [or, the proconsul], an intelligent man. This one having summoned for Barnabas and Saul, sought to hear the word of God. But Elymas the learned astrologer (for so is his name translated) was opposing them, seeking to turn the governor of the providence away from the faith.

Benjamin Brodie’s trans. Now when they had passed through the entire island as far as Paphos, they discovered a particular man, a sorcerer, a false prophet, a Jew, who had the name Bar-jesus,

Who was with the proconsul, Sergius Paulus, an intelligent man. This man, having summoned Barnabas and Saul to himself, wanted to hear the Word of God.

But Elymas [a Persian mullah or deity], the sorcerer, for that is his name translated, opposed them, seeking to turn the proconsul away from the faith.

Context Group Version And when they had gone through the entire island to Paphos, they found a man [who was] a certain astrologer, a false prophet, a Judean, whose name was Bar-Jesus; who was with the proconsul, Sergius Paulus, a man of understanding. The same called to him Barnabas and Saul, and sought to hear the word of God. But Elymas the astrologer (for this is his name by translation) withstood them, seeking to turn aside the proconsul from the trust.

Literal Standard Version These, indeed, then, having been sent forth by the Holy Spirit, went down to Seleucia, and from there they sailed to Cyprus,

and having come to Salamis, they declared the word of God in the synagogues of the Jews, and they also had John [as] a servant;

and having gone through the island to Paphos, they found a certain magus, a false prophet, a Jew, whose name [is] Bar-Jesus;

who was with the proconsul Sergius Paulus, an intelligent man; this one having called for Barnabas and Saul, desired to hear the word of God,

and there withstood them Elymas the magus—for so is his name interpreted—seeking to pervert the proconsul from the faith. Vv. 4–5 are included for context.

Modern Literal Version 2020 Now having gone through the island up-to Paphos, they found a certain magician, a false* prophet, a Jew, to which is the name Son-of-Joshua;

who was together-with the proconsul, Sergius Paulus, an intelligent man. This one sought to hear the word of God, having called to him Barnabas and Saul.

But Elymas the magician (for* so is his name by translation) was standing against them, seeking to pervert the proconsul away from the faith.

NT (Variant Readings) And when they had gone through °the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus; who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and sought to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.

°Byz. omits "the whole island" [Kukis: Actually, it only omits the word whole.]

The gist of this passage: Barnabas and company then travel the length of Cyprus to Paphos, where they run into a false prophet, a sorcerer. The proconsul of the island hears about these missionaries and he desires to hear the Word of God. The sorcerer sought to keep him from believing.

6-8

Acts 13:6a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
dierchomai (διέρχομαι) [pronounced dee-AIR-khom-mai]	going [through], passing through [a place, a region]; walking, journeying, traveling the road which leads through a place; going abroad	masculine plural, aorist active participle; nominative case	Strong’s #1330
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
holos (ὅλος, η, ον) [pronounced HOH-loss]	whole, entire, complete; altogether, wholly, all	feminine singular adjective; accusative case	Strong’s #3650
Both Scrivener Textus Receptus and Byzantine Greek text lack the previous word.
tên (τὴν) [pronounced tayn]	the, to the; toward the; this, that	feminine singular definite article; accusative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
nēsos (νσος) [pronounced NAY-soss]	island, isle	feminine singular noun, accusative case	Strong’s #3520
achri/achris (ἄχρι/ἄχρις) [pronounced AHKH-ree/AHKH-rece]	until, unto, while, till; up to, as far as; for, in, into	preposition or conjunction	Strong’s #891
Páphos (Πάφος) [pronounced PAF-oss]	boiling, hot; transliterated, Paphos, Paphus	feminine singular proper noun, a location; genitive/ablative case	Strong’s #3974
Thayer: Paphos [was]...a maritime city on the west end of Cyprus, with a harbour. It was the residence of a Roman proconsul. “Old Paphos” was noted for the worship and shrine of Venus (Aphrodite) and lay some 7 miles (10 km) to the south-east of it.

Translation: Having passed through the entire island as far as Paphos,...

Barnabas and Saul traveled across a part of the Mediterranean and arrived at the island of Cyprus. From there, they traveled to the main city of Cyprus, which was Paphos. See the previously posted map.

Not every single thing which takes place is recorded, obviously. We will read about the things which stood out to Barnabas and Saul. In v. 5, they proclaimed the Word of God in Salamis, where they landed. At this point, they are in Paphos, the other side of the island. Did they make many converts? Did they stop at any cities in between? My assumption is, they did make additional converts and they did stop along the way as they came to populated areas.

What they are doing and what the response is, is all very new to Barnabas and Saul. They did not go on any practice missions as the other disciples had done in Luke 9:1–6, 9. My assumption would be that, when they came across positive volition, they remained for a brief time; and when they came across negative volition, they simply moved on after a day or two.

Acts 13:6b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
heuriskô (εὐρίσκω) [pronounced hyoo-RIHS-ko]	to find (literally or figuratively); to discover; to come across, to get, to obtain; to perceive, to see	3^rd person plural, aorist active indicative	Strong’s #2147
anêr (ἀνήρ) [pronounced ah-NAIR]	man, male; noble man; adult male; husband, betrothed	masculine singular noun; accusative case	Strong’s #435
tina (τινα) [pronounced tihn-ah]; ti (τι) [pronounced tih]	one, someone, a certain one; any, anyone, anything; thing; someone, something; some, some time, awhile; only	masculine singular enclitic, indefinite pronoun; adjective; accusative case	Strong’s #5100
mágos (μάγος) [pronounced MAG-oss]	a wise man; magician	masculine singular noun, accusative case	Strong’s #3097
Thayer definitions: 1) a magus; 1a) the name given by the Babylonians (Chaldeans), Medes, Persians, and others, to the wise men, teachers, priests, physicians, astrologers, seers, interpreters of dreams, augers, soothsayers, sorcerers etc.; 1b) the oriental wise men (astrologers) who, having discovered by the rising of a remarkable star that the Messiah had just been born, came to Jerusalem to worship him; 1c) a false prophet and sorcerer.

Translation: ...[Barnabas and Saul] discovered a man, a magician,...

We do not know exact the context of how Barnabas and Saul came across this man, just that they did. Perhaps he greeted them as they entered into the town, and engaged them in conversation. Perhaps they ran into each other in the city itself.

In my life, I have seen a number of magicians, particularly being a fan of Penn and Teller, and it is clear that they can do a number of things which appear to be inexplicable. I suspect that going back as far as the Pharaoh of the Exodus (and likely further) there have been magicians, who have used sleight of hand and other tricks in order to impress. However, rather than do these things for pure entertainment, such men honed these skills to gain some power.

Throughout much of human history, there has not been much time allotted for entertainment. In the era that we are in today, we have both a great deal of free time and many options when it comes to finding entertainment. When we think of magicians, we think of them from the purely entertainment point of view.

In the ancient world of Barnabas and Saul, we are dealing with men who have similar skills to magicians today, but, they don’t have HBO specials; they don’t play in entertainment venues. They use their skills to influence rulers and people with power.

Moses had some interactions with magicians in Egypt; and 1500 years later, Barnabas and Saul do as well.

Acts 13:6c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
pseudoprophêtês (ψευδοπροφήτης) [pronounced psyoo-dop-rof-AY-tace]	false prophet, a spurious prophet, a pretended foreteller or religious impostor; one who, acting the part of a divinely inspired prophet, utters falsehoods under the name of divine prophecies	masculine singular noun; accusative case	Strong’s #5578
Ioudaíos (̓Iουδαίος) [pronounced ee-ou-DYE-oss]	Jew, Judæan, one from Judea; Jewish, belonging to the Jewish nation; Jewish as respects to birth, origin, religion	masculine singular proper noun; accusative case	Strong’s #2453
hô () [pronounced hoh]	to whom, for which, in what, by means of that, whose	masculine singular relative pronoun; dative, locative or instrumental case	Strong’s #3739
onoma (ὄνομα, ατος, τό) [pronounced OHN-oh-mah]	name, title, character, reputation; person	neuter singular noun; nominative case	Strong’s #3686
Bariēsoûs (Βαριησος) [pronounced bar-ee-ay-SOOCE]	son of Jesus (Joshua); transliterated, Bar-Jesus	masculine singular proper noun; a person; nominative case	Strong’s #919

Translation: ...a Jewish false prophet, whose name [was] Barjesus.

This man was from Judæa and he was a false prophet. He had nothing to say in favor of the truth. His name is Barjesus, which means, son of Jesus. The name Jesus was not unusual in the Jewish world, so we are not dealing with someone who is claiming to associate himself with Jesus the Messiah (Jesus the Christ).

In any case, this man is Jewish and he is a false prophet who is also a magician.

Acts 13:6 Having passed through the entire island as far as Paphos, [Barnabas and Saul] discovered a man, a magician, a Jewish false prophet, whose name [was] Barjesus. (Kukis mostly literal translation)

Acts 13:7a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hos (ὅς) [pronounced hohç]	who, which, what, that, whose, whoever	masculine singular relative pronoun; nominative case	Strong’s #3739
ên (ἤν) [pronounced ayn]	was, were, has been; to have existed; to have stayed; had occurred, took place; was present [available]	3^rd person singular, imperfect indicative	Strong’s #2258 (imperfect of Strong’s #1510)
sun (σύν) [pronounced soon]	with, beside, in association with, along with	preposition	Strong’s #4862
tô (τ) [pronounced toh]	in the; by the, to the; by means of the; for the benefit [advantage] of; for the disadvantage of	masculine singular definite article; locative, dative, or instrumental case	Strong’s #3588
anthupatos (ἀνθύπατος) [pronounced anth-OO-pat-oss]	proconsul, deputy, propraetor; provincial senator; (Roman, regional) governor, ruler	masculine singular noun; dative, locative or instrumental case	Strong’s #446
Jonathan Mitchell says that he is regional governor under the control of the Roman senate. Thayer: the emperor Augustus divided the Roman provinces into senatorial and imperial. The former were governed by proconsuls; the later by legates of the emperor, sometimes called propraetors.
Sérgios (Σέργιος) [pronounced SERG-ee-oss]	earth-born: born a wonder; transliterated, Sergius	masculine singular proper noun; a person; dative, locative or instrumental case	Strong’s #4588
Thayer: [He was] surnamed Paulus, a deputy or proconsul of Cyprus and converted to Christianity by Paul.
Paûlos (Παλος) [pronounced POW-loss]	small, little; transliterated, Paul, Paulos, Paulus	masculine singular proper noun; a person; dative, locative or instrumental case	Strong’s #3972

Translation: He was with Sergius Paulus, the proconsul [of Cyprus),...

He had a reasonably close relationship with Sergius Paulus, who was the proconsul of Cyprus. He would have been the man with the most political power in Cyprus.

Sergius Paulus is known to us from secular history. The Casual Bible tells us: Sergius Paulus’s name appears on some first-century inscriptions found on Cyprus. One was discovered near Paphos; it mentions “the proconsul Paulus.” He, in fact, has his own wikipedia entry: http://en.wikipedia.org/wiki/Sergius_Paulus

The Bible is filled with references to historical people and historical places. One interesting wikipedia entry matches up various historic people in the Scriptures with their place in human history and with other documents which speak of such people:

Sergius Paulus ought to be in one of those charts, but he is not. My point being, what wikipedia has is incomplete, at least with respect to this one man.

Throughout his life, Saul interacted with many great and not-so-great rulers. Luke, probably more than the other gospel writers, references such men of human renown throughout his historic writings.

As a pharisee, Saul would have learned the proper protocol when interacting with various men of status and authority. I am not saying that he kowtowed to anyone, but he knew the proper procedures in order to interact with such.

Acts 13:7b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
anêr (ἀνήρ) [pronounced ah-NAIR]	man, male; noble man; adult male; husband, betrothed	masculine singular noun; dative, locative or instrumental case	Strong’s #435
sunetos (συνετός) [pronounced soon-eht-OSS]	intelligent, having understanding, wise, learned	masculine singular adjective, dative, locative or instrumental case	Strong’s #4908

Translation: ...an intelligent man.

Sergius Paulus was an intelligent man. This suggests that his intelligence was recognized and that is associated with his position in Cyprus. Gaining power involves a whole host of circumstances, personality traits, and other things. Now and again, a person gains power in part because of his intelligence (given the present Congress in Washington, this may seem shocking to others of my era).

Acts 13:7c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
houtos (oτος) [pronounced HOO-tos]	he; this, the one, this one, this thing	masculine singular, intermediate demonstrative pronoun; nominative case	Strong's #3778
proskaleomai (προσκαλέομαι) [pronounced pros-kal-EH-om-ahee]	calling toward oneself, being summon, inviting, calling (for, to, unto)	masculine singular, aorist (deponent) middle participle; nominative case	Strong’s #4341
Barnabas (Βαρνάβας) [pronounced bar-NAB-as]	son of rest; transliterated Barnabas	masculine singular proper noun person, accusative case	Strong’s #921
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Saûlos (Σαλος) [pronounced SOW-loss]	desires; transliterated, Saul, Saulos, Saulus, Shaul	masculine singular proper noun, accusative case	Strong’s #4569
Their names are together like this back in v. 2d.
epizêteô (ἐπιζητέω) [pronounced ep-EED-zay-THE-oh]	to search (inquire) for; to intensively demand, to crave; to desire, to inquire, to seek (after, for)	3^rd person singular, aorist active indicative	Strong’s #1934
akoúô (ἀκούω) [pronounced ah-KOO-oh]	to hear; to hear and pay attention to; to listen to; to hear and understand	aorist active infinitive	Strong’s #191
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
logos (λόγος, ου, ὁ) [pronounced LOHG-ohss]	a word; conception, idea; matter; thing; remark; decree, mandate; doctrine, teaching, message; the act of speaking, speech; reason, account; revelation	masculine singular noun, accusative case	Strong’s #3056
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, genitive/ablative case	Strong’s #2316
The Word of God is also found in v. 5b.

Translation: [Sergius] summoned Barnabas and Saul, seeking to hear the Word of God.

I suspect what happened was Barjesus, the magician, told his master about Barnabas and Saul coming into the city. Despite casting them in a bad light, Sergius has a desire to meet with them. It is very possible that he is aware of this Christian movement. One the other hand, we do not know how well-known Barnabas and Saul are. A person with no interest in the Christian movement, their names may have meant little. Saul, because of the circumstances of his conversion—and the radical change which took place in him—he might be the better known of the two.

When a person has positive volition towards the faith, then it is up to God to get someone to him to share with him the gospel.

We are not aware of other similar circumstances, where the arrival of Barnabas and Saul on the island was a fulfillment of God’s righteous obligation; but my assumption is, this was one of many.

On the human level, both Sergius and Barjesus would have been considered human celebrities. Throughout the book of Acts, quite a number of human celebrities will be named. This is not because Luke likes to name drop. This is more an area of interest, and the person for whom he is writing this history would know of the various people whom Luke speaks of. This is simply something that Luke’s recipient would find interesting, and Luke knows that he would.

One of the problems associated with human celebrities is thinking that they are different or better or outside the the reach of the believer. Or worse, some celebrities (even minor ones) are touted as Christians we should hear from, even if they know absolutely nothing at all.

Acts 13:7 He was with Sergius Paulus, the proconsul [of Cyprus), an intelligent man. [Sergius] summoned Barnabas and Saul, seeking to hear the Word of God. (Kukis mostly literal translation)

We have had situations in the past where some political leaders had an interest in the Christian movement simply for the entertainment aspect of it (the signs and wonders which were reportedly performed). In this case, the interest appears to be real.

Acts 13:8a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
anthístēmi (ἀνθίστημι) [pronounced anth-IHS-tay-mee]	to oppose, to stand against, to resist, to withstand	3^rd person singular, imperfect middle indicative	Strong’s #436
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
autois (αὐτος) [pronounced ow-TOIC]	them, in them, by them; to them, for them; by means of them; with them; same	3^rd person masculine plural personal pronoun; locative, dative or instrumental case	Strong’s #846
Elumas (Έλύμας) [pronounced el-OO-mental attitude sins]	a wise man; transliterated, Elymus, Elumos	masculine singular proper noun; a person; nominative case	Strong’s #1681
Thayer: [This is] the Arabic name of the Jewish magnus or sorcerer Bar-jesus.
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
mágos (μάγος) [pronounced MAG-oss]	a wise man; magician	masculine singular noun, nominative case	Strong’s #3097
hoútô (oὕτω) [pronounced HOO-toh]	this one; thus; so, in this manner, in this way; accordingly; therefore	demonstrative adverb	Strong’s #3779
gár (γάρ) [pronounced gahr]	for, for you see; and, as, because (that), but, even, for indeed, no doubt, seeing, then, therefore, verily, what, why, yet	postpositive explanatory particle	Strong’s #1063
methermēneúō (μεθερμηνεύω) [pronounced meth-er-mane-YOO-oh]	to translate (into the language of one with whom I wish to communicate), to interpret; to explain	3^rd person singular, present passive indicative	Strong’s #3177
to (τό) [pronounced toh]	the; this, that; to the, towards the	neuter singular definite article; accusative case	Strong’s #3588
onoma (ὄνομα, ατος, τό) [pronounced OHN-oh-mah]	name, title, character, reputation; person	neuter singular noun; accusative case	Strong’s #3686
autou (αὐτο) [pronounced ow-TOO]	his, of him; from him, him; same	3^rd person masculine singular personal pronoun; genitive/ ablative case	Strong’s #846

Translation: Elymus, the magician (this is the translation of his name) was in opposition to them.

Barjesus is also known as Elymus. That is the Arabic word for magician, wise man. He figured out early on that he opposed Barnabas and Saul. He was on negative signals; the political leader, Sergius Paulus, was on positive signals.

Acts 13:8b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
zêteô (ζητέω) [pronounced zay-TEH-oh]	seeking after [finding], looking for; seeking by thinking [reasoning, inquiring]; seeking for, aiming at, striving after; requiring [demanding]; craving, desiring from someone	masculine singular, present active participle, nominative case	Strong’s #2212
diastrephô (διαστρέφω) [pronounced dee-as-TREHF-oh]	to distort, (figuratively) to misinterpret, to mislead; to corrupt, to subvert; to be (morally) corrupt, to be perverse; to turn (away, aside), to oppose	aorist active infinitive	Strong’s #1294
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
anthupatos (ἀνθύπατος) [pronounced anth-OO-pat-oss]	proconsul, deputy, propraetor; provincial senator; (Roman, regional) governor, ruler	masculine singular noun; accusative case	Strong’s #446
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
pistis (πίστις) [pronounced PIHS-tihs]	faith, assurance, belief, believe; the content of what is believed; persuasion, that is, credence; moral conviction	feminine singular noun; genitive/ablative case	Strong’s #4102

Translation: He sought to subvert the proconsul away from the faith.

Barjesus said whatever was necessary in order to dissuade Serguis from the faith (meaning the gospel and then whatever doctrine that Barnabas and Saul were teaching).

Now, why would Barjesus do such a thing? At this point, he has political influence. He may even have some philosophical or religious leanings which are a part of his human package. He apparently has influence on Sergius Paulus, and if he believes in Jesus, this could mean less influence.

Acts 13:8 Elymus, the magician (this is the translation of his name) was in opposition to them. He sought to subvert the proconsul away from the faith. (Kukis mostly literal translation)

Acts 13:6–8 Having passed through the entire island as far as Paphos, [Barnabas and Saul] discovered a man, a magician, a Jewish false prophet, whose name [was] Barjesus. He was with Sergius Paulus, the proconsul [of Cyprus), an intelligent man. [Sergius] summoned Barnabas and Saul, seeking to hear the Word of God. Elymus, the magician (this is the translation of his name) was in opposition to them. He sought to subvert the proconsul away from the faith. (Kukis mostly literal translation)

Two of the interesting characters with whom Barnabas and Saul interacted was Barjesus, a magician; and Sergius Paulus, a political leader in Cyprus (seems like I read somewhere that he would have been one of the top fifteen rulers of the Roman Empire). Barjesus opposed their message; Sergius was interested in their message.

Acts 13:6–8 Barnabas and Saul traveled across most of Cyprus, going as far as Paphos. There, they came across a magician named Barjesus. He was a false prophet originally from Judah. He was associated with the proconsul of Cyprus, a man named Sergius Paulus, who was a very intelligent man. Sergius called for Barnabas and Saul to come to him, as he desired to hear the Word of God. However, Barjesus the magician (whose name is translated as Elymus) opposed the two men. He attempted to steer the proconsul away from the faith. (Kukis paraphrase)

——————————

An number of translations moved the second half of v. 11 to the next paragraph.

But Saulos, the (one) even Paulos, being filled of the Spirit Holy, having fixed eyes on him, said, “O full of all guile and all fraud, [you] son of [the] devil, [you] enemy of all righteousness, you will not stop distorting the ways of the Lord—the straight [ways]. And now behold, a hand of a Lord [is] upon you and you will be blind, not seeing the sun until a time.” But immediately fell upon him a [darkened] mist and darkness. And going around, he was seeking those to lead [him] by the hand.

Acts

13:9–11

Saul, also [known as] Paul, having been filled with the Holy Spirit and having fixed [his] eyes on him, said, “O [you] full of all guile and every [sort of] fraud, [you] son of the devil, [you] enemy of righteousness—you will not stop distorting [and misrepresenting] the straight ways of the Lord. Now, listen! The hand of the Lord [is] upon you and you will be blind, not seeing the sun for a time.” Immediately, a [darkened] mist fell upon him and [all was] dark [to him]. He was going about seeking those to lead [him] by the hand.

Saul also had the name Paul. Having been filled with the Holy Spirit and fixing his eyes on this man, Paul said to him, “You son of the devil and you enemy of righteousness, you are filled with deceit and every sort of fraud. It is clear that you will not stop distorting and misrepresenting the straight ways of the Lord. Therefore, listen! The hand of the Lord is now upon you and you will be blind. You will not be seeing even the sun for a period of time.” Immediately, at Paul’s words, it was as if this man were surround by a dark mist; it was as if he was suddenly in completely darkness. As he tried to move about, he would ask people to lead him by the hand.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But Saulos, the (one) even Paulos, being filled of the Spirit Holy, having fixed eyes on him, said, “O full of all guile and all fraud, [you] son of [the] devil, [you] enemy of all righteousness, you will not stop distorting the ways of the Lord—the straight [ways]. And now behold, a hand of a Lord [is] upon you and you will be blind, not seeing the sun until a time.” But immediately fell upon him a [darkened] mist and darkness. And going around, he was seeking those to lead [him] by the hand.

Complete Apostles Bible But Saul, who also is called Paul, was filled with the Holy Spirit, and gazing intently at him,

he said, "O full of all guile and all craft, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord?

And now behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season." And immediately a mistiness and darkness fell upon him, and going about, he sought someone to lead him by the hand.

Douay-Rheims 1899 (Amer.) Then Saul, otherwise Paul, filled with the Holy Ghost, looking upon him,

Said: O full of all guile and of all deceit, child of the devil, enemy of all justice, thou ceases not to pervert the right ways of the Lord.

And now behold, the hand of the Lord is upon thee: and thou shalt be blind, not seeing the sun for a time. And immediately there fell a mist and darkness upon him: and going about, he sought some one to lead him by the hand.

Holy Aramaic Scriptures Then, Shaul {Saul}, he who is called Paulus {Paul}, was filled with The Rukha d’Qudsha {The Spirit of Holiness}, and looked at him,

and said unto him, “Oh! You who are entirely deceit-filled, and totally evil; the son of the akel qartsa {the feeder of slander/the accuser i.e. the son of the devil}, and the enemy of all Righteousness! Will you not cease to divert the correct Way of MarYa {The Lord-YHWH}?

And now, The Hand {i.e. The Power} of MarYa {The Lord-YHWH} is upon you, and you will be blind, and will not see the shemsha {the sun} up to a time!” And at that moment there fell upon him a mist and a darkness, and he went around and sought that someone might take him by the hand.

James Murdock’s Syriac NT And Saul who is called Paul, was filled with the Holy Spirit; and he looked upon him,

and said: O thou full of all subtilties, and all mischiefs, thou child of the calumniator, and enemy of all righteousness; wilt thou not cease to pervert the right ways of the Lord?

And now, the hand of the Lord is upon thee, and thou shalt be blind, and shalt not see the sun for a time. And immediately there fell upon him a mist and darkness; and he went about, inquiring who would take him by the hand.

Original Aramaic NT But Shaul, who was called Paulus, was filled with The Spirit of Holiness, and he stared at him.

And he said, "Oh, full of all treacheries and all evils! Son of The Devil and enemy of all righteousness! You do not cease to twist the straight ways of THE LORD JEHOVAH!

Now the hand of THE LORD JEHOVAH is upon you and you will be blind, and you will not see the sun for a time." At that moment a blackness and darkness fell upon him and he was going around and seeking someone to take his hand.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English But Saul, whose other name is Paul, being full of the Holy Spirit, looking hard at him, said,

O you, who are full of false tricks and evil ways, a son of the Evil One, hating all righteousness, will you for ever be turning people from the right ways of the Lord?

And now, see, the hand of the Lord is on you, and you will be blind and not able to see the sun for a time. And straight away a dark mist came down on him; and he went about looking for a guide.

Bible in Worldwide English Then Saul, who is also called Paul, being filled with the Holy Spirit, looked at him. You son of the devil! he said. You do nothing but tell lies and make much trouble. You hate everything that is right. The Lords way is right. Will you not stop spoiling his way? See now, the Lords hand is upon you. You will be blind and will not be able to see the sun for a while. And right then something like a dark cloud came over Elymas eyes. He went around begging someone to take his hand and lead him.

Easy English Then God filled Saul with the power of his Holy Spirit. (Saul was also now called Paul. ) Paul looked straight at Elymas and he said, ‘You are a servant of the Devil! You are against everything that is right. Your mind is full of lies and other bad things. You try to change the true message of the Lord and make it into lies. You must stop doing that! The Lord will now punish you. You will become blind for a time. You will not even see the light of the sun.’

Luke now begins to call Saul by his new name, Paul.

When Paul said that, immediately something like a dark cloud covered Elymas's eyes. He could not find his own way. He needed someone to lead him by the hand.

Easy-to-Read Version–2008 But Saul (also known as Paul), filled with the Holy Spirit, looked hard at Elymas and said, "You son of the devil, full of lies and all kinds of evil tricks! You are an enemy of everything that is right. Will you never stop trying to change the Lord's truths into lies? Now the Lord will touch you and you will be blind. For a time you will not be able to see anything--not even the light from the sun." Then everything became dark for Elymas. He walked around lost. He was trying to find someone to lead him by the hand.

God’s Word™ But Saul, also known as Paul, was filled with the Holy Spirit. He stared at Elymas and said, “You are full of dirty tricks and schemes, you son of the devil! You hate everything that has God’s approval. Quit trying to distort the truth about the way the Lord wants people to live. The Lord is against you now. For a while you will be blind, unable to see the light of day.” V. 11d-e will be placed with the next passage for context.

Good News Bible (TEV) Then Saul---also known as Paul---was filled with the Holy Spirit; he looked straight at the magician and said, "You son of the Devil! You are the enemy of everything that is good. You are full of all kinds of evil tricks, and you always keep trying to turn the Lord's truths into lies! The Lord's hand will come down on you now; you will be blind and will not see the light of day for a time." At once Elymas felt a dark mist cover his eyes, and he walked around trying to find someone to lead him by the hand.

J. B. Phillips Then Saul (who is also called Paul), filled with the Holy Spirit, eyed him closely and said, “You son of the devil, you enemy of all true goodness, you monster of trickery and evil, is it not time you gave up trying to pervert the truth of the Lord? Now listen, the Lord himself will touch you, for some time you will not see the light of the sun—you will be blind!” V. 11b will be placed with the next passage for context.

The Message But Saul (or Paul), full of the Holy Spirit and looking him straight in the eye, said, “You bag of wind, you parody of a devil—why, you stay up nights inventing schemes to cheat people out of God. But now you’ve come up against God himself, and your game is up. You’re about to go blind—no sunlight for you for a good long stretch.” He was plunged immediately into a shadowy mist and stumbled around, begging people to take his hand and show him the way.

NIRV Saul was also known as Paul. He was filled with the Holy Spirit. He looked straight at Elymas. He said to him, “You are a child of the devil! You are an enemy of everything that is right! You cheat people. You use all kinds of tricks. Won’t you ever stop twisting the right ways of the Lord? Now the Lord’s hand is against you. You are going to go blind. For a while you won’t even be able to see the light of the sun.” V. 11b will be placed with the next passage for context.

New Life Version Saul, whose other name was Paul, was full of the Holy Spirit. He looked at Elymas. Then Saul said, “You false preacher and trouble-maker! You son of the devil! You hate what is right! Will you always be turning people from the right ways of the Lord? And now look! The hand of the Lord is on you. You will become blind. For a time you will not be able to see the sun.” At once it became dark to Elymas, and he could not see. He asked people to take him by the hand to lead him from place to place.

New Simplified Bible Then Saul, who also is called Paul, filled with the Holy Spirit, set his eyes on him, And said: »You child of the devil, full of all subtlety and mischief, you enemy of all righteousness, will you not cease to pervert the right ways of Jehovah? »Look Jehovah s hand is on you. You will be blind and not see the sun for a season.« Immediately there fell on him a mist and darkness. He went about seeking some to lead him by the hand.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible But the Holy Spirit had filled up Saul, also known as Paul. [15] And Paul took a long, hard look at that man. Then Paul said, “Oh, you son of the devil—you enemy of all things good and godly! You lying sack of fraud! Will you ever stop trying to twist the truth of God into the lies of a crook? Take a look. Here comes the hand of the Lord. He’s reaching out for you. He’s going to touch you now and strike you blind. You’re not going to see even the sun for a while.” Instantly, everything went misty for him. Then completely dark. He started stumbling around, trying to find someone to lead him by the hand.

¹⁵13:9Saul was his Hebrew name—a name common among the Jews. Paul (literally Paulus) was the name he used among non-Jews because it was more common there. It was the governor’s name, for example. A modern example of adapting a name to a different language: “Stephen” in English becomes “Stefanos” in Greek and “Esteban” in Spanish.

Contemporary English V. Then Saul, better known as Paul, was filled with the Holy Spirit. He looked straight at Elymas and said, "You son of the devil! You are a liar, a crook, and an enemy of everything that is right. When will you stop speaking against the true ways of the Lord? The Lord is going to punish you by making you completely blind for a while." Suddenly the man's eyes were covered by a dark mist, and he went around trying to get someone to lead him by the hand.

Goodspeed New Testament But Saul, who was also called Paul, was filled with the holy Spirit, and looked at him and said, "You monster of underhandedness and cunning! You son of the devil! You enemy of all that is right! Will you never stop trying to make the Lord's straight paths crooked? The Lord's hand is right upon you, and you will be blind and unable even to see the sun for a time." Instantly a mist of darkness fell upon him, and he groped about for someone to lead him by the hand.

The Living Bible Then Paul, filled with the Holy Spirit, glared angrily at the sorcerer and said, “You son of the devil, full of every sort of trickery and villainy, enemy of all that is good, will you never end your opposition to the Lord? And now God has laid his hand of punishment upon you, and you will be stricken awhile with blindness.” V. 11b will be placed with the next passage for context.

New Berkeley Version .

New Living Translation Saul, also known as Paul, was filled with the Holy Spirit, and he looked the sorcerer in the eye. Then he said, “You son of the devil, full of every sort of deceit and fraud, and enemy of all that is good! Will you never stop perverting the true ways of the Lord? Watch now, for the Lord has laid his hand of punishment upon you, and you will be struck blind. You will not see the sunlight for some time.” Instantly mist and darkness came over the man’s eyes, and he began groping around begging for someone to take his hand and lead him.

The Passion Translation Saul, also known as Paul, stared into his eyes and rebuked him. Filled with the Holy Spirit, he said, “You son of the devil! You are full of every form of fraud and deceit and an enemy of all that is right. When will you stop perverting the truth of God into lies? At this very moment the hand of God’s judgment comes down upon you and you will be blind—so blind you won’t even be able to see the light of the sun.” As Paul spoke these words, a shadowy mist and darkness came over the sorcerer, leaving him blind and groping about, begging someone to lead him around by the hand.

Plain English Version But the Holy Spirit was with Paul and gave him power. He looked straight at Elimas and said, “You are just like the devil, the boss over the bad spirits. You tell a lot of lies, and you do a lot of bad things. You try to stop everything that is good, and you try to change God’s true story, and you lie about him. You are trying to trick people. You have to stop doing that. God will punish you now. He will make you blind, and you will not see the sunlight for a while.” Suddenly Elimas felt himself going blind, and he walked around asking somebody to hold his hand and take him to the place he wanted to go to.

Radiant New Testament Saul, who was also known as Paul, filled with the Holy Spirit, looked straight at Elymas and said, “You’re a child of the devil! You’re an enemy of everything that’s right! You deceive people by using all kinds of tricks. Won’t you ever stop twisting the right ways of the Lord? Now the Lord’s hand is against you, and you will become blind for a while. You won’t even be able to see the light of the sun.”

UnfoldingWord Simplified T. Then Saul, who now called himself Paul, empowered by the Holy Spirit, looked intently at the magician and said, "You are serving the devil, and you try to stop everything that is good! You are always lying to people and doing other evil things to them. You must stop saying that the truth about the Lord God is false! Right now the Lord God is going to punish you! You will become blind and you will not be able to see the sun for a while." At once he became blind, as though he were in a dark mist, and he groped about, searching for someone to hold him by the hand and lead him.

William's New Testament Then Saul, who was also called Paul, because he was full of the Holy Spirit, looked him straight in the eye and said, "You expert in every form of deception and sleight-of-hand, you son of the devil, you enemy of all that is right, will you never stop trying to make the Lord's straight paths crooked! Right now the hand of the Lord is upon you, and you will be so blind that you cannot see the sun for a time." And suddenly a dark mist fell upon him, and he kept groping about begging people to lead him by the hand.

Partially literal and partially paraphrased translations:

American English Bible Then Saul (who’s also called Paul) became filled with Holy Breath, and he looked at the man very hard and said:

‘O you unethical and deceitful person!

‘You son of the Slanderer and enemy of everything that’s righteous!

‘When will you stop twisting the straight ways of the Lord?

‘Now look! Jehovah’s hand has touched you so that you’ll be blind and unable to even see the sun for a while!’

And at that, [the man’s eyes] started to cloud over and grow dim, so he had to search for someone to lead him by the hand.

Beck’s American Translation .

Breakthrough Version Saul, the one who is also Paul, who was filled with the Sacred Spirit, after staring at him, said, "O, full of every deception and every recklessness, son of the Accuser, enemy of every right way, will you not stop twisting the straight ways of the Master? And now, look, the hand of the Master is on you, and you will be blind, not seeing the sun for a while." And at once, blurriness and darkness fell on him, and going around he was looking for people to lead him by the hand.

Len Gane Paraphrase Then Saul (also called Paul) filled with the Holy Spirit looked intently at him, and said, "O you who is full of deceit and evil intent, you child of the devil, you enemy of all righteousness, won't you not stop perverting the right ways of the Lord?

"Now, see, the Lord's hand is on you, and you will be blind, not even seeing the sun for awhile." Immediately something like a mist of darkness fell on him, and he walked around seeking for someone to lead him by the hand.

A. Campbell's Living Oracles Then Saul, (who is also called Paul,) being filled with the Holy Spirit, and looking steadfastly upon him, said, O! full of all deceit, and of all wickedness! child of the devil! enemy of all righteousness! will you not cease to pervert the right ways of the Lord? And, behold, now the hand of the Lord is upon you, and you shall be blind, and not see the sun for a time. And, immediately, a mist and darkness fell upon him; and going about, he sought some to lead him by the hand.

New Advent (Knox) Bible Then Saul, whose other name is Paul, filled with the Holy Spirit, fastened his eyes on him,[2] and said; Child of the devil, versed in all trickery and cunning, enemy of all honest dealing, wilt thou never have done with trying to twist the straight paths of the Lord? See, then, if the hand of the Lord does not fall upon thee now. Thou shalt become blind, and see the sun no more for a while. At this, a dark mist fell upon him, and he had to go about looking for someone to lead him by the hand.

[2] The name of Paul is here mentioned for the first time, probably because it was the name he used when travelling in Gentile countries.

NT for Everyone But Saul, also named Paul, looked intently at him, filled with the holy spirit.

“You’re full of trickery and every kind of villainy!” he said. “You’re a son of the devil! You’re an enemy of everything that’s right! When are you going to stop twisting the paths that God has made straight? Now see here: the Lord’s hand will be upon you, and you will be blind for a while; you won’t even be able to see the sun!” V. 11b will be placed with the next passage for context.

20^th Century New Testament However, Saul (who is the same as Paul), full of the Holy Spirit, fixed his eyes on him and said: "You incarnation of deceit and all fraud! You son of the Devil! You opponent of all that is good! Will you never cease to divert 'the straight paths of the Lord'? Listen! The hand of the Lord is upon you even now, and you will be blind for a time and unable to see the sun." Immediately a mist and darkness fell upon him, and he went feeling about for some one to guide him.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation Then Saul (who is also named Paul), filled with the Holy Spirit, turned his eyes onto him, and said, "You who are full of all treachery and unscrupulousness, you devil's spawn, you enemy of all righteousness, when are you going to stop trying to twist the right ways of the Lord?"

"Look you: the Hand of the Lord is upon you, and you will go blind, and will not see the sun for a season." And at once a mist and a darkness fell upon the warlock, and he went around looking for people to lead him by the hand.

Revised Ferrar-Fenton Bible But Saul, who is also named Paul, full of Holy Spirit, looking at him sternly, said, "O you full of all deceit, and every villainy, you son of the Devil, you enemy of all righteousness, will you never cease to misrepresent the straight paths of the Lord? But even now the hand of the Lord is upon you; you shall be blind, and for a time you shall not see the sun." And immediately a mist and darkness came over him; and staggering, he groped for some one to lead him by the hand.

Free Bible Version Saul, also called Paul, was filled with the Holy Spirit, and looked straight at him.

“You are full of deception and all kinds of evil, you son of the devil, you enemy of all that is right! Will you never give up perverting the Lord’s true ways? Look, the Lord’s hand is on you and you will become blind. You will not see the sun for some time.” Immediately mist and darkness fell on him, and he had to find someone who could lead him by the hand.

God’s Truth (Tyndale) Then Saul which also is called Paul being full of the holy ghost set his eyes on him, O full of all subtlety and deceitfulness, and child of the devil, and the enemy of all righteousness, you cease not to pervert the straight ways of the Lord. And now behold the hand of the Lord is upon you, and you shall be blind and not see the sun for a season. And immediately there fell on him a mist and darkness, and he went about seeking them that should lead him by the hand. Then the ruler when he saw what had happened, believed, and wend doctrine of the Lord. *Barjesu: or Bariesu.

International Standard V But Saul, also known as [Lit. who was also] Paul, filled with the Holy Spirit, looked him straight in the eye and said, “You are full of every form of deception and trickery, you son of the devil, you enemy of all that is right! You will never stop perverting the straight ways of the Lord, will you? The [Lit. The hand of the] Lord is against you now, and you will be blind and unable to see the sun for a while!” At that moment a dark mist came over him, and he went around looking for someone to lead him by the hand.

Riverside New Testament But Saul (who is also called Paul), full of the Holy Spirit, fixed his eyes on him and said, "You who are full of every kind of fraud, you son of the Devil, you enemy of all righteousness, will you never stop perverting the straight paths of the Lord? And now the hand of the Lord is upon you and you will be blind for a time, unable to see the sun." Immediately a dimness and darkness fell on him, and he went about seeking for people to lead him by the hand.

Leicester A. Sawyer’s NT But Saul, [called] also Paul, filled with the Holy Spirit, looking steadily at him said, O full of all deceit and all craft, son of a devil, enemy of all righteousness, will you not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season. And immediately there fell upon him a mist and darkness, and going about he sought guides.

The Spoken English NT But Saul (who is also known as Paul) was filled with the Holy Spirit, and looked intently at him.

He said, “You’re full of every kind of deception and trickery, you son of the devil! You’re an enemy of everything right. Do you never stop trying to twist the straight paths of the Sovereign One?

And now, look! The Sovereign One’s hand is on you. You’re going to be blind-unable to see the sun for a while.” And right away a fog and a darkness came over him. And he was wandering around and searching for people to lead him by the hand.

UnfoldingWord Literal Text But Saul, who is also called Paul, filled with the Holy Spirit, stared at him intensely and said, "You son of the devil, you are full of all kinds of deceit and all kinds of wickedness. You are an enemy of every kind of righteousness. You will never stop twisting the straight paths of the Lord, will you? Now look, the hand of the Lord is upon you, and you will become blind. You will not see the sun for a while." Immediately there fell on Elymas a mist and darkness, and he started going around asking people to lead him by the hand.

Weymouth New Testament Then Saul, who is also called Paul, was filled with the Holy Spirit, and, fixing his eyes on Elymas, said, "You who are full of every kind of craftiness and unscrupulous cunning--you son of the Devil and foe to all that is right--will you never cease to misrepresent the straight paths of the Lord? The Lord's hand is now upon you, and you will be blind for a time and unable to see the light of day." Instantly there fell upon him a mist and a darkness, and, as he walked about, he begged people to lead him by the hand.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Then Saul, also known as Paul, full of Holy Spirit, looked intently at him and said, “You son of the devil, full of all kinds of deceit and enemy of all that is right! Will you never stop perverting the straight paths of the Lord? Now the Lord’s hand is upon you; you will become blind and for a time you will not see the light of day.” At once a misty darkness came upon him, and he groped about for someone to lead him by the hand.

Hos 14:10

Dt 28:29

The Heritage Bible And Saul (the one who is also Paul) being filled with the Holy Spirit, gazing intently toward him,

Said, Oh full of all baited entrapment, and all recklessness, you son of the devil, hateful to all righteousness, will you not stop perverting the right ways of the Lord?

And now, behold, the hand of the Lord be upon you, and you will be blind, not seeing the sun for a time. And instantly a dimness of sight and a darkness fell on him, and going about he sought various ones to lead him by the hand.

New American Bible (2011) But Saul, also known as Paul,* filled with the holy Spirit, looked intently at him and said, “You son of the devil, you enemy of all that is right, full of every sort of deceit and fraud. Will you not stop twisting the straight paths of [the] Lord? Even now the hand of the Lord is upon you. You will be blind, and unable to see the sun for a time.” Immediately a dark mist fell upon him, and he went about seeking people to lead him by the hand.

* [13:9] Saul, also known as Paul: there is no reason to believe that his name was changed from Saul to Paul upon his conversion. The use of a double name, one Semitic (Saul), the other Greco-Roman (Paul), is well attested (cf. Acts 1:23, Joseph Justus; Acts 12:12, 25, John Mark).

New Catholic Bible Then Saul, also known as Paul,^[h] filled with the Holy Spirit, looked intently at Elymas and said, “You offspring of the devil, you enemy of righteousness, filled with every kind of deceit and fraud, will you never cease to pervert the straight paths of the Lord? Now take note of how the hand of the Lord will strike you. You will be blind, and for a period of time you will not be able to see the sun.” Immediately, he was enveloped in a dark mist, and he groped about for someone to lead him by the hand.

[h] Known as Paul: Saul drops his Hebrew name and uses his Roman name, Paul, to show that he has entered fully into his mission to the world of the “nations.” Henceforth, he will also be mentioned before Barnabas, his companion in missionary activity.

New Jerusalem Bible Then Saul, whose other name is Paul, filled with the Holy Spirit, looked at him intently and said, 'You utter fraud, you impostor, you son of the devil, you enemy of all uprightness, will you not stop twisting the straightforward ways of the Lord? Now watch how the hand of the Lord will strike you: you will be blind, and for a time you will not see the sun.' That instant, everything went misty and dark for him, and he groped about to find someone to lead him by the hand.

Revised English Bible–1989 But Saul, also known as Paul, filled with the Holy Spirit, fixed his eyes on him and said, “You are a swindler, an out-and-out fraud! You son of the devil and enemy of all goodness, will you never stop perverting the straight ways of the Lord? Look now, the hand of the Lord strikes: you shall be blind, and for a time you shall not see the light of the sun.” At once mist and darkness came over his eyes, and he groped about for someone to lead him by the hand.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible Then Sha’ul, also known as Paul, filled with the Ruach HaKodesh, stared straight at him and said, “You son of Satan, full of fraud and evil! You enemy of everything good! Won’t you ever stop making crooked the straight paths of the Lord? [Proverbs 10:9] So now, look! The hand of the Lord is upon you; and for a while you will be blind, unable to see the sun.” Immediately mist and darkness came over Elymas; and he groped about, trying to find someone to lead him by the hand.

Hebraic Roots Bible But Shaul, who is also Paul, being filled with the Holy Spirit, and looking intently on him,

he said, O son of the Devil, full of deceits and all evils and enemy of all righteousness, you will not cease to pervert the straight paths of YAHWEH.

And now, behold, the hand of YAHWEH is on you, and you will be blind, not seeing the sun until a time. And instantly a mist and darkness fell on him, and going about he sought some to lead him by the hand.

Holy New Covenant Trans. However, Saul was filled with the Holy Spirit. (Saul’s other name was Paul.) Paul looked straight at Elymus and said, "You son of the devil! You are an enemy of everything which is right! You are full of evil tricks and lies. You always try to turn the Lord’s truths into lies! Now the Lord will touch you and you will be blind. For a time you won’t be able to see the light which comes from the sun." Then everything quickly became dark for Elymas. He walked around lost, trying to find someone to lead him by the hand.

The Scriptures 2009 Then Sha’ul, who also is Paul^a – filled with the Set-apart Spirit, looked intently at him, and said, “O son of the devil, filled with all deceit and all recklessness, you enemy of all righteousness, shall you not cease perverting the straight ways of יהוה?

^aSee Explanatory Notes - Paul.

“And now, see, the hand of יהוה is upon you, and you shall be blind, not seeing the sun for a time.” And instantly a dark mist fell on him, and he went around seeking someone to lead him by the hand.

Tree of Life Version But Saul, who is also Paul, filled with the Ruach ha-Kodesh, fixed his gaze on him and said, “O you, full of all deceit and trickery, son of the devil, enemy of all righteousness—will you not stop making crooked the straight paths of the Lord? Now, behold, the hand of the Lord is upon you, and you shall be blind and not see the sun for awhile.” Immediately, cloudiness and darkness fell upon him, and he went about seeking people to lead him by the hand.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...Saul but {Called} The and Paul Being Filled [of] spirit pure Looking to him says Oh [Man] Full [of] every deceit and [of] every mischief Son [of] devil [Man] Adverse [of] every right not [You] will stop Corrupting the ways [of] the lord the [ones] immediate and now look! Hand [of] lord {is} to you and [You] will be Blind not Seeing the sun until time immediately also falls to him Dimness and Darkness and Going (Around) [He] sought leaders (manual)...

Alpha & Omega Bible BUT SAULOS, WHO WAS ALSO KNOWN AS PAULOS (Paul), FILLED WITH THE HOLY GHOST, FIXED HIS GAZE ON HIM,

AND SAID, “YOU WHO ARE FULL OF ALL DECEIT AND FRAUD, YOU SON OF THE DEVIL, YOU ENEMY OF ALL RIGHTEOUSNESS, WILL YOU NOT CEASE TO MAKE CROOKED THE STRAIGHT WAYS OF THE LORD?

“NOW, BEHOLD, THE HAND OF THE LORD IS UPON YOU, AND YOU WILL BE BLIND AND NOT SEE THE SUN FOR A TIME.” AND IMMEDIATELY A MIST AND A DARKNESS FELL UPON HIM, AND HE WENT ABOUT SEEKING THOSE WHO WOULD LEAD HIM BY THE HAND.

Awful Scroll Bible But Saul, who also is Paul, being filled of the Awful Breath, even focusing on him,

said, "O full of all manner of guile and all manner of recklessness, son of the Caster-through, hostile to all virtue, will you not desist thoroughly-turning-around, the well-placed-forth way of the Lord?

(")And now, be yourself looking, the Hand of the Lord is against you, and you will be blind, not discerning the sun until a fixed time." And off-from-that-matter, there fell-upon him a mist and darkness, and leading- him -about, he was seeking whom would lead him by the hand.

Concordant Literal Version Now Saul, who is also Paul, being filled with holy spirit, looking intently at him,

said, "O, full of all guile and all knavery, son of the Adversary, enemy of all righteousness, will you not cease perverting the straight ways of the Lord?

And now, lo! the hand of the Lord is on you, and you shall be blind, not observing the sun until the appointed time.Now instantly there falls on him a fog and darkness, and, going about, he sought someone to lead him by the hand."

exeGeses companion Bible SHAUL IS PAULOS

So Shaul - also called Paulos,

fills/shalams with the Holy Spirit, stares at him,

and says, O full of all deceit and all malignity,

you son of Diabolos,

you enemy of all justness,

pause you not from thoroughly perverting

the straight ways of Yah Veh?

And now, behold,

the hand of Adonay upon you,

and you become blind

not seeing the sun until a season.

- and immediately

a dimness and a darkness falls on him;

and he goes around

seeking someone to hand lead him.

Orthodox Jewish Bible But Rav Sha’ul, the one also called Paulos, having been filled with the Ruach Hakodesh, gazed at him, and said, “O ish full of all mirmah (deceit, fraud) and all resha, ben haSatan, oyev (enemy) of all Tzedek, will you not cease making crooked the straight paths of Hashem? [HOSHEA 14:9]

“Now—hinei—the yad Hashem is on you, and you will be blind, not seeing the shemesh (sun) for awhile.” Immediately mistiness and choshech (darkness) fell on him, and, going about, he was seeking someone to lead him by the hand [SHEMOT 9:3; SHMUEL ALEF 5:6,7; TEHILLIM 32:4; BERESHIS 19:10,11; MELACHIM BAIS 6:18]

Rotherham’s Emphasized B. But Saul |who is also Paul| <filled with Holy Spiritˎ looking steadfastly at him> said—

O full of allʹ guileˎ and allʹ recklessness!

Son of an adversary!

Enemy of allʹ righteousness!—

Wilt thou not cease to pervert the straight ways of the Lord?^b

|Now| thereforeˎ lo! |the hand of the Lord| is upon thee, and thou shalt be blindˎ not seeing the sun, until a fitting time.

And ||instantly|| there fell upon him a mist and darkness; and |going about| he was seeking such as might lead him by the hand.

^bHo. xiv. 9.

Expanded/Embellished Bibles:

The Amplified Bible But ^[d]Saul, who was also known as Paul, filled with the Holy Spirit and led by Him, looked steadily at Elymas, and said, “^[e]You [Elymas] who are full of every [kind of] deceit, and every [kind of] fraud, you son of the devil, enemy of everything that is right and good, will you never stop perverting the straight paths of the Lord? ^[f]Now, watch! The hand of the Lord is on you, and you will be blind, [so blind that you will be] unable to see the sun for a time.” Immediately a mist and darkness fell upon him, and he groped around, seeking people to lead him by the hand.

[d] Saul was the apostle Paul’s Jewish (Hebrew) name. As his ministry to Gentiles began he became known by his Roman (Latin) name, Paul.

[e] Elymas’ claims of having “special power” or “secret knowledge” were based on his deceitful use of illusions.

[f] This is Paul’s first recorded miracle.

An Understandable Version But Saul, [now] also called Paul, being filled with [the power of] the Holy Spirit, looked at him intently and said, “You child of the devil; you enemy of all that is right; you are full of deceit and every kind of evil [thing]. When will you stop perverting the right ways of the Lord? Now look, the power of the Lord is coming on you to cause [such] blindness that you will not [even] be able to see the sun for awhile.” And immediately a misty darkness fell on him and he kept trying to find people to lead him [around] by the hand.

The Expanded Bible But Saul, who was also called Paul [^CSaul was his Jewish name; Paul his Roman name (both probably given at birth)], was filled with the Holy Spirit. He looked ·straight [intently] at Elymas and said, “You son of the devil! You are an enemy of ·everything that is right [all righteousness]! You are full of ·lies [deceit] and ·evil tricks [fraud; evil schemes], ·always trying to change the Lord’s truths into lies [^Lwill you never stop making crooked/perverting the straight paths of the Lord?]. Now [^Llook; T behold] the [^Lhand of the] Lord will touch you, and you will be blind. For a time you will not be able to see anything—not even the light from the sun.” V. 8d-e will be placed with the next passage for context.

Jonathan Mitchell NT Yet Saul – the [same] man also [being] Paul – being filled full of set-apart Breath-effect (or: being filled with [the] Holy Spirit), after staring intently into him, said,

"O you son of an adversary (of one who throws something through another person; = one who has the character and qualities of a devil), all full of fish-bait (or: filled with every fraud and deceit) and every thing that is done adroitly and with ease (knavish schemes and roguish tricks) – enemy of all fairness, equity, rightwised behavior and just relationships which constitute the Way pointed out (= covenant principles)! You will not of yourself cease thoroughly perverting and twisting in two (or: distorting) the straight ways and paths of [the] Lord [= Yahweh, or, Christ],

"and so at this moment, look and consider: [the] hand of [the] Lord [is] upon you, and you will proceed being a blind man, not seeing the sun – until an appointed season, and a fitting situation!" So instantly, and from the necessary [situation], a thick mist (also: a medical term for a failure of sight) and darkness (obscure dimness and shadowed gloom) fell upon him, and then, continuously going around, he kept seeking people to lead him by the hand.

Syndein/Thieme Then Saul, (who also is called Paul), filled with the Holy Spirit, stared him down!

{Note: Paul is FILLED with the HOLY SPIRIT and is able to still stare him down. This is NOT a sin to do!}

And said, "YOU RAT! YOU CLUCK! YOU SON of the DEVIL, YOU ENEMY OF ALL RIGHEOUSNESS, YOU WILL STOP PERVERTING THE RIGHT WAYS OF THE LORD . . . NOW!"

"And now, behold, the hand of the Lord is upon you, and you will be blind, not seeing the sun for a season!" And immediately there fell on him a mist and a darkness and he went about keeping on seeking some to lead him by the hand.

Translation for Translators Then Saul, who now called himself Paul, empowered by the Holy Spirit, looked intently at the magician and said, “You (sg) are serving the devil and you oppose everything that is good! You are always lying to people and doing other evil things to them. ◂You must stop saying that the truth about the Lord God is a lot of lies!/When will you stop changing what is true about the Lord God and saying what is not true about him?► [RHQ] Right now the Lord God [MTY] is going to punish you! You will become blind and not even be able to see light for some time.” At once he became blind, as though he was in a dark mist, and he groped about, searching for someone to hold him by the hand and lead him.

The Voice Saul, who is also known as Paul, was suddenly full of the Holy Spirit. He stared directly into Elymas’s face.

Paul: You’re a son of the devil. You’re an enemy of justice, you’re full of lies, and you steal opportunities from others. Why do you insist on confusing and twisting the clear, straight paths of the Lord? Hear this, Elymas: the Lord’s hand is against you, and you will be as blind as a bat for a period of time, beginning right now!

At that instant, it was as if a mist came over Elymas and then total darkness. He stumbled around, groping for a hand so he could be led back home.

Bible Translations with Many Footnotes:

Lexham Bible But Saul (also called Paul), filled with the Holy Spirit, looked intently at him and [*Here “and ” is supplied because the participle in the previous verse (“looked intently at”) has been translated as a finite verb] said, “O you who are full of all deceit and of all unscrupulousness, you son of the devil, you enemy of all righteousness! Will you not stop making crooked the straight paths of the Lord!

And now behold, the hand of the Lord is against you, and you will be blind, not seeing the sun for a while. [Literally “until the time”] And immediately mist and darkness fell over him, and he was going around looking for people [*In Greek the direct object (“people”) is understood and must be supplied in the English translation; since the following noun is plural, “people” rather than “someone” is used here] to lead him [*Here the direct object is supplied from context in the English translation] by the hand.

NET Bible® But Saul (also known as Paul),³² filled with the Holy Spirit,³³ stared straight³⁴ at him and said, “You who are full of all deceit and all wrongdoing,³⁵ you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord?³⁶ Now³⁷ look, the hand of the Lord is against³⁸ you, and you will be blind, unable to see the sun for a time!” Immediately mistiness³⁹ and darkness came over⁴⁰ him, and he went around seeking people⁴¹ to lead him by the hand.

^32snA parenthetical note by the author.

^33snThis qualifying clause in the narrative indicates who represented God in the dispute.

^34tnOr “gazed intently.”

^35tnOr “unscrupulousness.”

^36sn“You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

^37tnGrk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

^38tnGrk “upon,” but in a negative sense.

^39snThe term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

^40tnGrk “fell on.”

^41tnThe noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

Wilbur Pickering’s New T. Then Saul, also called Paul, filled with Holy Spirit and looking intently at him, said: “O full of all deceit and all trickery, son of a devil, enemy of all righteousness!² Will you not stop perverting the straight ways of the Lord? Well now, the Lord’s hand is against you and you will be blind, not seeing the sun until next season!” Immediately mist and darkness engulfed him, and he started going around looking for someone to lead him by the hand.

(2) To be an ‘enemy of all righteousness’ one would have to be pretty bad! If ‘son of a devil’ is literal, Elymas was a humanoid, and would indeed be completely evil.

Literal, almost word-for-word, renderings:

A Faithful Version But Saul, who was also called Paul, being filled with the Holy Spirit, fixed his eyes on him, And said, "O full of all guile and all craftiness, you son of the devil and enemy of all righteousness, will you not cease to pervert the straight ways of the Lord? And now behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season." And immediately a mist and darkness fell upon him, and he went about seeking someone to lead him by the hand.

Analytical-Literal Translation But Saul (the [one] also [called] Paul), having been filled of [or, with] [the] Holy Spirit and having looked intently on him, said, "O [one] full of all deceit and all lack of principles, son of [the] Devil, enemy of all righteousness, you will not cease distorting the straight way of the Lord, will you?

"And now, listen! [The] hand of [the] Lord [is] on you, and you shall be blind, not seeing the sun until a season [has passed]." Then immediately a mist and darkness fell on him, and going [fig., groping] about, he was seeking ones who would lead [him] by the hand.

Benjamin Brodie’s trans. But Saul, who was also called Paul, filled by the Holy Spirit, fixing his eyes upon and looking intently at him,

Said: “O full of every type of deceit and treachery and every type of unscrupulousness and wickedness, son of the Devil, enemy of every type of righteousness, will you not stop perverting the honorable ways [teachings, conduct] of the Lord?

So, now, behold, the Lord’s hand [anthropomorphism for divine judgment] is upon you and you will be blind, not seeing the sun for a long period of time.” And immediately fading eyesight began to fall upon him, then darkness. And as he tried to walk about, he had to ask for someone to lead him by the hand.

Context Group Version But Saul, who is also [called] Paul, filled with the Special Spirit, fastened his eyes on him, and said, O full of all deceipt and all villany, you son of the slanderer {trad. "devil"}, you enemy of all vindication, will you not cease to pervert the right ways of the Lord? And now, look, the hand of the Lord is on you, and you shall be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.

Literal New Testament But Saul, who is also Paul, being filled with the Holy Spirit, and looking intently on him, he said, O son of the devil, full of all guile and of all cunning, hostile to all righteousness, will you not stop perverting the right ways of the Lord? And now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun until a time. And instantly a mist and darkness fell on him, and going about he sought some to lead him by the hand.

Modern Literal Version 2020 But Saul, also called Paul, having been filled from {i.e. with} the Holy Spirit, and stared toward him, and said, O full of all treachery and all villainy, son of the devil, enemy of all righteousness, will you not cease perverting the straight ways of the Lord? And now, behold, the hand of the Lord is upon you, and you will be blind and will not see the sun till the next season. Now instantly dimness and darkness fell upon him, and proceeding around, he was seeking someone to lead him by the hand.

The gist of this passage: Paul (no longer Saul) gives Barjesus a serious dressing down, and concludes by making him temporarily blind.

9-11

Acts 13:9a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
Saûlos (Σαλος) [pronounced SOW-loss]	desires; transliterated, Saul, Saulos, Saulus, Shaul	masculine singular proper noun, nominative case	Strong’s #4569
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Paûlos (Παλος) [pronounced POW-loss]	small, little; transliterated, Paul, Paulos, Paulus	masculine singular proper noun; a person; nominative case	Strong’s #3972

Translation: Saul, also [known as] Paul,...

I have been a believer on doctrine for over 45 years, and I had always just assumed that there was a story somewhere in Acts describing how God told Saul, “From now on, your name will be Paul.” I believed I could probably find that exact passage if I looked for it. And today, I find out, that passage does not exist. How Saul became Paul is not clearly delineated for us. This is the only thing which we have in the book of Acts. And, from this point forward, he will always be called Paul.

Based upon this incident taking place right here, which, coincidentally enough, includes the name of a man called Paul, I would suggest that this provided the push to Paul to adopt this second name for himself. As some below will suggest, this has probably always been the second name for Paul, probably given at birth; and now Paul considers this a reasonable change to make.

What occurs to me is, Barjesus is lied about and/or distorted Paul’s past. Let me suggest that Barjesus tells Sergius Paulus that “This Saul has been going around killing and imprisoning Christians. And that, if he can get you to confess Jesus, he will haul you off the Jerusalem for trial.” I am reading into this, obviously, but Paul is going to say some rather choice things directly to Barjesus. That combined with the change of his name suggests this to me.

I think what Barjesus said about Paul, combined with his reputation as Saul, prompted Paul to go by his second name. Obviously, one problem is, Barjesus does not have to distort very much to put Paul’s character into question.

Saul’s name is now Paul (by Kukis):

Let me suggest another reason why the change of names, which also makes some assumption about Paul’s background. Saul was given the nickname Paul from an early age. He is described by some historical documents as being small; and perhaps this was a nickname as a result of the—a nickname that he did not appreciate. Have you known someone who was called by one name throughout his youth but he chose a more adult name as he became an adult? This is sometimes the case when a child is named after his father. His father might have the name Bob, so the son is called Bobby throughout his entire youth. As he becomes an adult, he may choose to use the name Robert, as being more of an adult name.

The name Paul means little, which is in keeping with Paul (Saul’s) physical description. Can you see how Saul, as he became an adult, shed the name Paul and stayed with the name Saul instead? Let’s say you are a man and you had the nickname Shorty for all of your youth. Now, if you are an adult male at 5'6" in height, might you not want to shed the name Shorty as it just calls more attention to your height? That would explain why Paul adhered to his given name of Saul as soon as he believed that he had a say in the matter.

But now, he is called Paul again. Why? Because now he is ready. He was not ready before, but now he is ready to fulfill his spiritual life. And his spiritual life is a grace operation all the way. And a pharisee of the pharisees, his life was a result of his own hard work and effort to meet God’s standards. That man was Saul. But now, he is a man of grace; he understands Who God is and who he is. He knows all that he is and all that he has is a matter of grace. That man is Paul (which means, little). Everything that he is, everything that he will do, and for the rest of his life, it is all grace. It is all God doing the work. And what does Paul deserve? Nothing. And what does God give him? Everything. It’s time for the Apostle of grace to fulfill God’s plan for his life. It’s time for Paul to function as a spiritually mature adult.

Now, if this is the correct assessment, what would you expect to follow? As an Apostle, Paul would naturally assume the leadership of an Apostle. Barnabas, also a great man of grace, will stand aside. He appears to be the point man at the beginning of this missionary journey. That will all change in this chapter of Acts.

On the other hand, two footnotes above understand Paul to be Paul’s Roman name as opposed to his Jewish name, Saul.

I will place at least one article on this:

This is the last time Paul is called Saul (by Albert Barnes)

This is the last time that this apostle is called “Saul.” Henceforward, he is designated by the title by which he is usually known, as “Paul.” When, or why, this change occurred in the name, has been a subject on which commentators are not agreed. From the fact that the change in the name is here first intimated, it would seem probable that it was first used in relation to him at this time. By whom the name was given him whether he assumed it himself, or whether it was first given him by Christians or by Romans - is not intimated. The name is of Roman origin. In the Latin language the name Paulus signifies little, dwarfish; and some have conjectured that it was given by his parents to denote that he was small when born; others, that it was assumed or conferred in subsequent years because he was little in stature. The name is not of the same signification as the name Saul. This signifies one that is asked, or desired. After all the conjectures on this subject, it is probable:

(1) That this name was first used here; for before this, even after his conversion, he is uniformly called Saul.

(2) That it was given by the Romans, as being a name with which they were more familiar, and one that was more consonant with their language and pronunciation. It was made by the change of a single letter; and probably because the name Paul was common among them, and pronounced, perhaps, with greater facility.

(3) Paul suffered himself to be called by this name, as he was employed chiefly among the Gentiles. It was common for names to undergo changes quite as great as this, without our being able to specify any particular cause, in passing from one language to another. Thus, the Hebrew name Jochanan among the Greeks and Latins was Johannes, with the French it is Jean, with the Dutch Hans, and with us John (Doddridge). Thus, Onias becomes Menelaus; Hillel, Pollio; Jakim, Alcimus; Silas, Silvanus, etc. (Grotius).

From Albert Barnes, Barnes’ Notes on the Old Testament; from e-Sword, Acts 13:9.

Opinions on Paul’s name change (various sources)

Robertson: But Saul, who is also called Paul (Saulos de, ho kai Paulos). By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The “also” (kai) does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, “an element of vulgarity impossible to St. Paul “ (Farrar). Augustine thought that the meaning of the Latin paulus (little) would incline Saul to adopt, “but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was ‘lavish of his noble life’” (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts 22:7; Acts 26:14). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Phi. 3:5).

Daniel Whedon: Literally, Saul, the also Paul. It has ever been a question how, when, and why this second name was assumed. We have repeatedly had occasion to allude to the custom of the Jews, when surrounded with Gentiles and speaking two languages, to have two names, a Hebrew and a Greek. Sometimes the one was a translation of the other, as Thomas became Didymus, both signifying twin. Sometimes the new name was conferred, even in the same language, from some new event or newly developed fact or quality; thus Joses became Barnabas, a son of Christian exhortation. Sometimes the new name was selected from vocal resemblance, as Jesus, Justus. As to Paul’s name we may note, 1. From this time his mission and apostolate were to be among Gentiles, and all the ordinary rules of custom and convenience required the adoption of a Gentile name. Luke’s mention of the change at this point, his uniform use of Saul heretofore, and uniform use of Paul hereafter, decisively prove that it was at this point that this change was made. The Gentile apostle assumes a Gentile name. This amply explains the assumption of a new name, but not of this particular name. 2. For the particular name there was the resemblance of sound. The almost identity of Saul and Paul would render the last of all names most suitable. But the singular proximity of the proconsul Paulus does clearly suggest a confirmatory reason. So that we must finally agree with Jerome, who says that, as Scipio was surnamed Africanus from having conquered Africa, so Saul became Paul from the conversion of Sergius Paulus. With this transition from Saul to Paul there is a plain transition to the full recognition of his apostolic and Gentile office. Paul was his apostolic as well as Gentile name, perhaps divinely bestowed.

Dr. Bob Utley: "Paul" This is the first use of his Roman cognomen in the book of Acts. Paul is from a Greek term that means "little." Some think it refers to Paul's physical size, others to his own personal evaluation of himself as "the least of the apostles" because he persecuted the church. It was probably the second name given to him by his parents at birth.

Whatever the reason, we will only have the name Paul from this point forward; and from hereon out, it will be Paul and Barnabas (in that order), rather than Barnabas and Saul.

Acts 13:9b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
plthô (πλήθω) [pronounced PLAY-thoh]	being filled [with something], being totally imbued, affected or influenced [by something]	masculine singular, aorist passive participle, nominative case	Strong’s #4130
pneuma (πνεμα) [pronounced PNYOO-mah]	spirit, Spirit; breath; wind [blast], air	neuter singular noun, genitive/ablative case	Strong’s #4151
hagios (ἅγιος) [pronounced HA-gee-oss]	holy, set apart, dedicated to God, sacred; pure, perfect, worthy of God; consecrated	neuter singular adjective; genitive/ablative case	Strong’s #40

Translation: ...having been filled with the Holy Spirit...

This is a very important statement, given the things that Paul will say. I was prompted to think, “Whoa, Paul, back off a little. Don’t you think you are being a bit harsh?” This tells me that he is not. This indicates to me that he is right on point.

Acts 13:9c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
atenizô (ἀτενίζω) [pronounced at-en-ID-zoh]	fixed [or fastened] the eyes on, gazing [intently] [upon]; looking [earnestly, steadfastly] [upon, towards, into anything]; metaphorically, fixing one’s mind on one	masculine singular, aorist active participle; nominative case	Strong’s #816
eis (εἰς) [pronounced ICE]	to, toward; into; at; in the vicinity of, near, on; concerning, on, for [with respect to time]; unto, in order to, for, for the purpose of, for the sake of, on what basis; with respect [reference] to; because of, on account of; possibly, against	directional preposition	Strong’s #1519
auton (αὐτόv) [pronounced ow-TAHN]	him, to him, towards him; same	3^rd person masculine singular personal pronoun, accusative case	Strong’s #846

Translation: ...and having fixed [his] eyes on him,...

Paul looked right at Barjesus.

Based upon what Paul says, he must know almost everything that this man has told Sergius Paulus. I have suggested that Barjesus lied about Paul and/or distorted his past. Paul is perfectly aware of these things, and he is somewhat angry; yet filled with the Spirit.

Acts 13:9 Saul, also [known as] Paul, having been filled with the Holy Spirit and having fixed [his] eyes on him,... (Kukis mostly literal translation)

Paul’s change of name could be as simple as, he had quite a reputation as Saul and, because of that, many believers were afraid of him. Therefore, why not take on a number that means small, and people are less likely to be shook up.

Acts 13:10a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
epô (ἔπω) [pronounced EHP-oh]	to speak, to say [in word or writing]; to answer, to bring word, to call, to command, to grant, to tell	3^rd person singular, aorist active indicative	Strong’s #2036
o () [pronounced oh]	oh, o!	interjection; a sign of the vocative; used as a note of exclamation	Strong’s #5599
plêrês (πλήρης) [pronounced PLAY-race]	complete, full, covered over; fully permeated with	masculine singular adjective; nominative case	Strong’s #4134
pantos (παντός) [pronounced pan-TOSS]	each, every; of any; from all; an entire; of anyone, from some	masculine singular adjective, genitive/ablative case	Strong’s #3956
dolos (δόλος) [pronounced DOHL-oss]	craft, deceit, guile; subtlety	masculine singular noun: genitive/ablative case	Strong’s #1388

Translation: ...said, “O [you] full of all guile...

Paul calls Barjesus full of guile. That final word is dolos (δόλος) [pronounced DOHL-oss], and it means, craft, deceit, guile; subtlety. Strong’s #1388. This man has been lying to Sergius about Paul. Paul does not mince words. He tells him that his is filled with craft, deceit and guile.

Acts 13:10b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
pasês (πάσης) [pronounced PAH-sace]	each, every; of any; from all; an entire; of anyone, from some	feminine singular adjective, genitive/ablative case	Strong’s #3956
rhaidiourgía (ῥᾳδιουργία) [pronounced hrad-ee-oorg-EE-a]	recklessness, unscrupulous, cunning, malignity, wickedness; fraud	feminine singular noun, genitive/ablative case	Strong’s #4468

Translation: ...and every [sort of] fraud,...

Barjesus is called a magician and I believe that this word means exactly that. He does tricks and magic, and makes it appear that he has some set of mystical powers, when he doesn’t. So this man is a fraud; a total fraud.

Barjesus is going to find out that Paul is not a fraud, but has access to real power.

Acts 13:10c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
huios (υἱός, ο, ὁ) [pronounced hwee-OSS]	son, child, descendant; pupil; follower	masculine singular noun, vocative	Strong’s #5207
diabolos (διάβολος) [pronounced dee-AB-ol-oss]	devil, [false] accuser, slanderer; Satan (compare [H7854])	masculine singular adjective (often used as a substantive); genitive/ablative case	Strong’s #1228

Translation: ...[you] son of the devil,...

Barjesus, by lying to Sergius, is misrepresenting what Paul is saying to him, and misrepresenting Paul’s character to him. He is seeking to keep Sergius from being saved, making Barjesus a servant or son of the devil.

Acts 13:10d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
echthros (ἐχθρός) [pronounced ehkh-THROSS]	enemy, adversary, foe; hostile, hated, hating; from the verb to hate	masculine singular adjective, used as a substantive; vocative	Strong's #2190
pasês (πάσης) [pronounced PAH-sace]	each, every; of any; from all; an entire; of anyone, from some	feminine singular adjective, genitive/ablative case	Strong’s #3956
dikaiosunê (δικαιοσύνη) [pronounced dih-kai-oh-SOON-	righteousness, [Christian] justification	feminine singular noun; genitive/ablative case	Strong’s #1343

Translation: ...[you] enemy of righteousness—...

Barjesus is an enemy of righteousness, doing all that he can to lead Sergius astray. He is leading Sergius away from imputed righteousness. Therefore, Barjesus is an enemy of righteousness.

Believing in Jesus Christ allows God to impute righteousness to us.

Acts 13:10e
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ou (οὐ) [pronounced oo]	no, not, nothing, none, no one	negation	Strong’s #3756
paúô (παύω) [pronounced POW-oh]	to stop, to pause; in the middle voice, it means to come to an end, to take one’s rest, to willingly cease; it has an absolute sense where it means to cease, to come to an end (Luke 8:24 Acts 20:1)	2^nd person singular, future (deponent) middle indicative	Strong’s #3973
diastrephô (διαστρέφω) [pronounced dee-as-TREHF-oh]	distorting, (figuratively) misinterpreting, misleading; subverting, corrupting, being (morally) corrupt, being perverse, perverted; turning (away, aside), opposing; twisted	masculine singular, present active participle, nominative case	Strong’s #1294
tas (τάς) [pronounced tahss]	the, to the, towards them	feminine plural definite article; accusative case	Strong’s #3588
hodoi (ὁδοί, ν, αἱ) [pronounced ho-DOὶ]	ways; roads, highways; journeys, travels	feminine plural noun, accusative case	Strong’s #3598
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	masculine singular definite article, genitive/ablative case	Strong’s #3588
kurios (κύριος) [pronounced KOO-ree-oss]	lord, master; Lord; he to whom a person or thing belongs, owner, possessor; a prince, chief, sovereign	masculine singular noun; genitive/ablative case	Strong's #2962
tas (τάς) [pronounced tahss]	the, to the, towards them	feminine plural definite article; accusative case	Strong’s #3588
euthus (εὐθύς) [pronounced yoo-THOOS]	straight, level; straight forward; upright, true, sincere	feminine plural adjective; accusative case (this is also an adverb)	Strong’s #2117

Translation: ...you will not stop distorting [and misrepresenting] the straight ways of the Lord.

Even though I believe that one of the big problems is, Barjesus has been lying about Paul; Paul focuses on the Lord. “You distort and misrepresent the straight paths of the Lord.” There is a way to God, and that is through the Lord Jesus Christ.

There is certainly the possibility that Barjesus even lied about Jesus.

Acts 13:10 ...said, “O [you] full of all guile and every [sort of] fraud, [you] son of the devil, [you] enemy of righteousness—you will not stop distorting [and misrepresenting] the straight ways of the Lord. (Kukis mostly literal translation)

Paul lays it on the line. He does not mince words. He does not pull Barjesus aside and say these things quietly.

Barjesus was been whispering lied into the ears of Sergius Paulus; so Paul will speak opening about Barjesus, ending with a judgment.

Acts 13:11a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
nun (νν) [pronounced noon]	now, at this time, the present (as adverb of date, a transition or emphasis); also as noun or adjective present or immediate: henceforth, hereafter, from hereon in; from here forward; of late, soon, present, this (time)	adverb; a primary particle of present time	Strong’s #3568
idoú (ἰδού) [pronounced ih-DOO]	behold, lo; listen, listen up, focus on this, get this, look, look here; see [here]; take note	demonstrative singular particle; interjection; 2^nd person singular, aorist active imperative	Strong’s #2400 (a special case of #1492)
cheir (χείρ, χειροός, ἡ) [pronounced khīr]	hand; handwriting; found in a figurative sense: by [or from] the power [might, activity, means, help, hand] of someone	feminine singular noun; nominative case	Strong's #5495
kurios (κύριος) [pronounced KOO-ree-oss]	lord, master; Lord; he to whom a person or thing belongs, owner, possessor; a prince, chief, sovereign	masculine singular noun; genitive/ablative case	Strong's #2962
epí (ἐπί) [pronounced eh-PEE]; spelled eph (ἐφ) [pronounced ehf] before a vowel	to, towards; on, upon; at, by, before; over, against; to, across; for, because (of)	preposition of superimposition; a relation of motion and direction with accusative case	Strong’s #1909
se (σέ) [pronounced seh]	you, to you, towards you	2^nd person singular personal pronoun; accusative case	Strong’s #4771 (Strong's #4571)

Translation: Now, listen! The hand of the Lord [is] upon you...

Now Paul is going to do something very unusual in the Scriptures. So often, the Apostles and Jesus would put there hands on someone and heal them. Paul is doing quite the opposite. He tells him, “The hand of the Lord is upon you....” and that will be for evil against Barjesus.

Acts 13:11b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
esomai (ἔσομαι) [pronounced EHS-om-ahee]	future tense of “to be”	2^nd person singular, future indicative	Strong’s #2071 (a form of #1510)
tuphlos (τυφλός) [pronounced toof-LOSS]	blind, enveloped with smoke, unable to see clearly; used figuratively to mean [willfully] blind, ignorant, stupid, slow in understanding	masculine singular adjective; nominative case	Strong’s #5185

Translation: ...and you will be blind,...

Paul tells Barjesus that he will be blind.

Acts 13:11c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
m (μή) [pronounced may]	not, neither, never, no; lest; nothing, without; also [in a question requiring a negative answer]	adverb; a qualified negation	Strong’s #3361
blepô (βλέπω) [pronounced BLEEP-oh]	looking at; beholding, glancing at; be wary of, looking (on, to), perceiving, regarding, noticing, seeing; taking heed	masculine singular, present active participle; nominative case	Strong’s #991
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
helios (ἥλιος) [pronounced HAY-lee-oss]	the sun; the rays of the sun; the light of day	masculine singular noun, accusative case	Strong’s #2246
achri/achris (ἄχρι/ἄχρις) [pronounced AHKH-ree/AHKH-rece]	until, unto, while, till; up to, as far as; for, in, into	preposition or conjunction	Strong’s #891
kairos (καιρός) [pronounced kī-ROSS]	time, as a chunk or definite period of time; an epoch; season; due time; awhile; opportunity; events of time; dispensation	masculine singular noun, genitive/ablative case	Strong’s #2540

Translation: ...not seeing the sun for a time.”

And he warns him that he will not even see the sun for a time. This certainly suggests that this curse of God will be temporary.

Perhaps there will be a time when Barjesus forsakes his spiritual blindness; and God will restore his sight to him then? That is only speculation on my part, but it would help to explain why this curse will only be on him for a time.

Acts 13:11d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
parachrêma (παραχρμα) [pronounced par-akh-RAY-mah]	immediately, forthwith, instantly; presently; soon	adverb	Strong’s #3916
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
piptô (πίπτω) [pronounced PIHP-toh]	to fall [down, from, upon]; to be thrust down; to fall under judgment [or, condemnation]; to be cast down [from a higher state]; to fall [from a more virtuous state]	3^rd person singular, aorist active indicative	Strong’s #4098
epí (ἐπί) [pronounced eh-PEE]; spelled eph (ἐφ) [pronounced ehf] before a vowel	to, towards; on, upon; at, by, before; over, against; to, across; for, because (of)	preposition of superimposition; a relation of motion and direction with accusative case	Strong’s #1909
auton (αὐτόv) [pronounced ow-TAHN]	him, to him, towards him; same	3^rd person masculine singular personal pronoun, accusative case	Strong’s #846
achlus (ἀχλύς) [pronounced akh-LOOSE]	mist, dimness of sight, possibly a cataract	feminine singular noun, nominative case	Strong’s #887
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
skotos (σκότος) [pronounced SKOH-toss]	[thick] darkness; blindness; spiritual darkness metaphorically for ignorance, ungodliness, immorality, out of fellowship, that which opposes or is the opposite of God	neuter singular noun; nominative case	Strong’s #4655

Translation: Immediately, a [darkened] mist fell upon him and [all was] dark [to him].

There will be two things said to happen to Barjesus, and they seem to be saying the same thing twice. Something falls upon Barjesus, like a mist, so that he cannot see. As a result, everything is dark.

Barnabas and Saul had been given the power to perform signs and wonders. We are familiar with them doing healings and true exorcisms; but we have a few instances of them doing other things. This was an example of a work of power where, instead of someone being healed, they were afflicted instead.

Acts 13:11e
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
periágō (περιάγω) [pronounced per-ee-AG-oh]	going around, taking around (as a companion); reflexively, walking about (around), compassing, moving round about, leading about	masculine singular, present active participle, nominative case	Strong’s #4013
zêteô (ζητέω) [pronounced zay-TEH-oh]	to seek after [to find], to look for; to seek by thinking [reasoning, inquiring]; to seek for, to aim at, to strive after; to require [demand]; to crave, to desire from someone	3^rd person singular, imperfect active indicative	Strong’s #2212
cheiragōgós (χειραγωγός) [pronounced khi-rag-oh-GOSS]	leading by the hand, personal conductor (of a blind person)	masculine plural noun, accusative case	Strong’s #5497

Translation: He was going about seeking those to lead [him] by the hand.

Barjesus now requires people to take him to anywhere that he goes. His sleight of hand is, quite obviously, a thing of the past. He can barely function in life without his sight.

Acts 13:11 Now, listen! The hand of the Lord [is] upon you and you will be blind, not seeing the sun for a time.” Immediately, a [darkened] mist fell upon him and [all was] dark [to him]. He was going about seeking those to lead [him] by the hand. (Kukis mostly literal translation)

Barjesus is in spiritual blindness, a condition which has affected him for a very long time. Paul is subjecting him to actual physical blindness. Paul is exercising his spiritual authority at this point, even if he does not realize that is what he is doing. There is nothing which Paul personally can do to inflict blindness on anyone. It is the power of the Holy Spirit which fulfills Paul’s words by darkening the world of Barjesus.

The influence of Barjesus over Sergius Paulus will come to a sudden end, as he will now be consumed with his own malady.

This is Paul’s first recorded miracle.

Acts 13:9–11 Saul, also [known as] Paul, having been filled with the Holy Spirit and having fixed [his] eyes on him, said, “O [you] full of all guile and every [sort of] fraud, [you] son of the devil, [you] enemy of righteousness—you will not stop distorting [and misrepresenting] the straight ways of the Lord. Now, listen! The hand of the Lord [is] upon you and you will be blind, not seeing the sun for a time.” Immediately, a [darkened] mist fell upon him and [all was] dark [to him]. He was going about seeking those to lead [him] by the hand. (Kukis mostly literal translation)

For the most part, when it comes to signs and wonders being performed by the Apostles, we generally think of healings and the casting out of demons. Although this was what the Apostles often used to gain an audience, there are a handful of times recorded where the act of the Holy Spirit on behalf of the evangelist is different from that and quite remarkable. Here, the words of Saul (Paul) result in temporary blindness of Barjesus.

The signs of God throughout the Bible are always appropriate to the audience. The blindness of Barjesus affects him directly, but also affects Sergius Paulus and his staff. That is, they all see what is taking place and this catches their attention. Barjesus appeared to have power, but in the presence of Saul (Paul), he has none.

Acts 13:9–11 Saul also had the name Paul. Having been filled with the Holy Spirit and fixing his eyes on this man, Paul said to him, “You son of the devil and you enemy of righteousness, you are filled with deceit and every sort of fraud. It is clear that you will not stop distorting and misrepresenting the straight ways of the Lord. Therefore, listen! The hand of the Lord is now upon you and you will be blind. You will not be seeing even the sun for a period of time.” Immediately, at Paul’s words, it was as if this man were surround by a dark mist; it was as if he was suddenly in completely darkness. As he tried to move about, he would ask people to lead him by the hand. (Kukis paraphrase)

——————————

Then having seen, the proconsul, the thing that had happened, he believed, being amazed on the teaching of the Lord.

Acts

13:12

The governor, having seen the thing that had happened, believed [in Jesus], being astonished over the teaching about the Lord.

The governor, after seeing what just happened, believed in Jesus. He was astonished by the teaching about the Lord.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) Then having seen, the proconsul, the thing that had happened, he believed, being amazed on the teaching of the Lord.

Complete Apostles Bible Then when the proconsul saw what had happened, he believed, being amazed at the teaching of the Lord.

Douay-Rheims 1899 (Amer.) Then the proconsul, when he had seen what was done, believed, admiring at the doctrine of the Lord.

Holy Aramaic Scriptures And when the Proconsul saw the thing which happened, he wondered, and believed in The Teaching of MarYa {The Lord-YHWH}.

James Murdock’s Syriac NT And when the proconsul saw what occurred, he was astonished; and he believed the doctrine of the Lord.

Original Aramaic NT And when the Proconsul saw what happened, he was amazed and he believed in the teaching of THE LORD JEHOVAH.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English Then the ruler, when he saw what was done, had faith, being full of wonder at the teaching of the Lord.

Bible in Worldwide English The ruler saw what had happened. And he was very much surprised at the teaching about the Lord. He believed it.

Easy English Sergius Paulus saw what had happened to Elymas. He was very surprised about the things that Barnabas and Paul taught him about the Lord Jesus. And so he believed in Jesus.

God’s Word™ Suddenly, Elymas couldn’t see a thing. He tried to find people to lead him. When the governor saw what had happened, he believed. The Lord’s teachings amazed him. V. 11d-e is included for context.

Good News Bible (TEV) When the governor saw what had happened, he believed; for he was greatly amazed at the teaching about the Lord.

J. B. Phillips Immediately a mist and then utter blackness came over his eyes, and he went round trying to find someone to lead him by the hand. When the proconsul saw what had happened he believed, for he was shaken to the core at the Lord’s teaching. V.11d-e is included for context.

The Message When the governor saw what happened, he became a believer, full of enthusiasm over what they were saying about the Master.

NIRV Right away mist and darkness came over him. He tried to feel his way around. He wanted to find someone to lead him by the hand. When the governor saw what had happened, he believed. He was amazed at what Paul was teaching about the Lord. V. 11d-e is included for context.

New Life Version The leader of the country put his trust in the Lord because he saw what had happened. He was surprised and wondered about the teaching of the Lord.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible When the governor saw this, he was sold. He believed the teaching about the Lord and was amazed by what he heard.

Contemporary English V. When the governor saw what had happened, he was amazed at this teaching about the Lord. So he put his faith in the Lord.

The Living Bible Instantly mist and darkness fell upon him, and he began wandering around begging for someone to take his hand and lead him. When the governor saw what happened, he believed and was astonished at the power of God’s message. V. 11d-e is included for context..

New Berkeley Version .

The Passion Translation When the governor witnessed this, he believed and was awestruck by the power of the message of the Lord.

Plain English Version The Roman boss saw all that happen, and he heard everything Paul said about our leader Jesus. He thought, “Wow. This message is really good.” So he believed in Jesus.

UnfoldingWord Simplified T. When the governor saw what had happened to Elymas, he believed in Jesus. He was amazed by what Paul and Barnabas were teaching about the Lord Jesus.

William's New Testament The governor, because he saw what had occurred, was thunderstruck at the Lord's teaching, and so came to believe.

Partially literal and partially paraphrased translations:

American English Bible Well, when the governor saw this, he was shocked and he started believing in the Lord’s teachings.

Beck’s American Translation .

Breakthrough Version Then when the Roman deputy saw what had happened, he trusted being impressed based on the Master's teaching.

Common English Bible When the governor saw what had taken place, he came to believe, for he was astonished by the teaching about the Lord.

Len Gane Paraphrase Then the proconsul, after seeing what happened, believed, stunned at the teaching of the Lord.

New Advent (Knox) Bible .

20^th Century New Testament When the Governor saw what had happened, he became a believer in Christ, being greatly impressed by the teaching about the Lord.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation .

Revised Ferrar-Fenton Bible .

Free Bible Version When the governor saw what happened he trusted in God, amazed at the teaching about the Lord.

Worsley’s New Testament Then the proconsul, seeing what was done, believed, being struck with admiration at the doctrine of the Lord.

Catholic Bibles (those having the imprimatur):

The Heritage Bible Then the proconsul, having seen what happened, believed, being struck with shock at the teaching of the Lord.

New Catholic Bible .

New Jerusalem Bible The proconsul, who had watched everything, became a believer, being much struck by what he had learnt about the Lord.

Revised English Bible–1989 When the governor saw what had happened he became a believer, deeply impressed by what he learnt about the Lord.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible .

Hebraic Roots Bible Then seeing the thing happening, the proconsul marveled and believed in the teaching of YAHWEH.

Holy New Covenant Trans. .

The Scriptures 2009 And having seen what took place, the proconsul believed, being astonished at the teaching of the Master.

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...then Seeing The Proconsul the [thing] having become believes Being Astonished at the teaching [of] the lord...

Alpha & Omega Bible .

Awful Scroll Bible As-when-at-that time, the provincial senator perceiving that having occurred, confides, striking-from at the doctrine of the Lord.

Concordant Literal Version Then the proconsul, perceiving what has occurred, believes, being astonished at the teaching of the Lord."

exeGeses companion Bible Then the proconsul

sees what becomes and trusts,

being astonished at the doctrine of Adonay.

Orthodox Jewish Bible Then, the proconsul, having seen what had happened, had emunah, being mishpoyel (standing in awe) at the torah about Rebbe, Melech HaMoshiach Adoneinu.

Rotherham’s Emphasized B. ||Then|| the proconsul <|seeing| what had happened> believed, being amazed at the teaching of the Lord.

Expanded/Embellished Bibles:

The Amplified Bible The proconsul believed [the message of salvation] when he saw what had happened, being astonished at the teaching concerning the Lord.

An Understandable Version When the governor saw this miracle performed, he became a believer [in Christ] and was [continually] amazed at the teaching about the Lord.

The Expanded Bible Then ·everything became dark for [^Lmist and darkness fell upon] Elymas, and he walked around, trying to find someone to lead him by the hand. When the ·governor [proconsul] saw this, he believed because he was amazed at the teaching about the Lord.

Jonathan Mitchell NT At that point the proconsul, having seen what had happened, at once believed and is trusting being progressively struck out the midst of himself (or: = struck out of his [wits]), and astounded, upon (or: at) the Lord's [= Christ's or Yahweh's] teaching (or: teaching about the Lord).

P. Kretzmann Commentary Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.

Kretzmann’s commentary for Acts 13:8–12 has been placed in the Addendum.

Syndein/Thieme Then the Pro-consul, when he saw what was done, believed . . . being constantly astonished at the doctrine of the Lord.

{Note: it was DOCTRINE that impressed the Pro-consul not the miracle.}

Translation for Translators When the governor saw what had happened to Elymas, he believed in the Lord Jesus. He was amazed by what Paul and Barnabas were teaching about the Lord Jesus.

The Voice When Sergius Paulus saw this happen, he came to faith and was attracted to and amazed by the teaching about the Lord.

Bible Translations with Many Footnotes:

Lexham Bible Then when [*Here “when ” is supplied as a component of the participle (“saw”) which is understood as temporal] the proconsul saw what had happened, he believed, because he [*Here “because ” is supplied as a component of the participle (“was astounded”) which is understood as causal] was astounded at the teaching about [*Here “about” reflects an objective genitive (“the Lord” is the object of the teaching)] the Lord.

NET Bible® Then when the proconsul⁴² saw what had happened, he believed,⁴³ because he was greatly astounded⁴⁴ at the teaching about⁴⁵ the Lord.

^42snSee the note on proconsul in v. 8.

^43snHe believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

^44tnThe translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomenos) is given by L&N 25.219.

^45tnGrk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

The Spoken English NT When the governor^p saw what happened, he became a believer.^q He was astounded at Lord’s teaching.

^p.Lit. “proconsul.”

^q.Or simply, “believed.”

Wilbur Pickering’s New T. Then the proconsul believed, when he saw³ what had happened, being astonished at the teaching of the Lord.

(3) Demonstrated supernatural power has a way of lending credence to the spoken word.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation Then the governor of the providence having seen the [thing] having taken place, believed, being astonished at the teaching of the Lord.

Benjamin Brodie’s trans. Then the proconsul, having seen that which had just occurred, believed, being amazed and overwhelmed at the teaching about the Lord .

Charles Thomson NT Then the proconsul, upon seeing what was done, believed, being struck with awe at the doctrine concerning the Lord.

Context Group Version Then the proconsul, when he saw what was done, trusted, being astonished at the teaching of the Lord.

Far Above All Translation Then having seen what had taken place, the proconsul believed, and was astonished at the teaching of the Lord.

Modern Literal Version 2020 Then the proconsul believed, having seen what has happened, being astounded upon the teaching of the Lord.

Webster’s Translation Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.

The gist of this passage: Sergius Paulus, having seen what Paul did, is amazed by the teachings of Paul and Barnabas.

Acts 13:12a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
tóte (τότε) [pronounced TOH-teh]	then, at that time, when	adverb	Strong’s #5119
eidô (εἴδω) [pronounced Ī-doh]	seeing, having seen, perceiving, observing, discerning, knowing; passive/middle: having seen, having been seen, coming to know, being discerned	masculine singular, aorist active participle; nominative case	Strong’s #1492
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
anthupatos (ἀνθύπατος) [pronounced anth-OO-pat-oss]	proconsul, deputy, propraetor; provincial senator; (Roman, regional) governor, ruler	masculine singular noun; dative, locative or instrumental case	Strong’s #446
to (τό) [pronounced toh]	the; this, that; to the, towards the	neuter singular definite article; accusative case	Strong’s #3588
gínomai (vίνομαι) [pronounced GIN-oh-mī]	that which has come to be, the thing which has happened; becoming, being; coming to be	neuter singular, perfect active participle; accusative case	Strong’s #1096
pisteúô (πιστεύω) [pronounced pis-TOO-oh]	to believe; to think to be true, to be persuaded of, to place confidence in; to put trust in; to commit to	3^rd person singular, aorist active indicative	Strong’s #4100

Translation: The governor, having seen the thing that had happened, believed [in Jesus],...

The poltical leader of Cyprus listened to what Paul (Saul) was teaching, and he also saw what Paul did. As a result, he believed in Jesus.

The governor had heard both sides. He heard from Barjesus, the magician, who spoke lies about Paul. Then he heard Paul and saw what happened to Barjesus.

Acts 13:12b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ekplêssô (ἐκπλήσσω) [pronounced ehk-PLACE-so]	striking with astonishment; being amazed, being astonished; being struck with panic (shock)	masculine singular, present passive participle, nominative case	Strong’s #1605
epí (ἐπί) [pronounced eh-PEE]; spelled eph (ἐφ) [pronounced ehf] before a vowel	on, upon; at, by, over; during, at (in) the time of; about; in addition to, besides; against; on the basis of; because; with	preposition of superimposition; a relation of rest and distribution with the dative, locative or instrumental case	Strong’s #1909
tê (τ) [pronounced tay]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of; who	feminine singular definite article; dative, locative and instrumental cases	Strong’s #3588
didachê (διδαχή) [pronounced dihd-ahkh-AY]	teaching, instruction, doctrine, doctrinal teaching	feminine singular noun, dative, locative or instrumental case	Strong’s #1322
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	masculine singular definite article, genitive/ablative case	Strong’s #3588
kurios (κύριος) [pronounced KOO-ree-oss]	lord, master; Lord; he to whom a person or thing belongs, owner, possessor; a prince, chief, sovereign	masculine singular noun; genitive/ablative case	Strong's #2962

Translation: ...being astonished over the teaching about the Lord.

Of course, the miracle that Sergius Paulus saw was amazing, and this certain captured his attention. However, it was not just that, it was what Paul was teaching about Jesus. It all came together for Sergius Paulus, so that he believed in Jesus.

As a political leader, Sergius would have known about the Jews, their beliefs, their actions; and he would have been aware of Jesus as well, despite having the Mediterranean Sea between himself and Samaria/Judæa. All that Paul and Barnabas had to say put it all together for him. He had pieces of information; he had heard bits and pieces of the truth. But he did not understand it until Paul began to tell him about it.

Acts 13:12 The governor, having seen the thing that had happened, believed [in Jesus], being astonished over the teaching about the Lord. (Kukis mostly literal translation)

Acts 13:12 The governor, after seeing what just happened, believed in Jesus. He was astonished by the teaching about the Lord. (Kukis paraphrase)

——————————

Paul and Barnabas Go to Antioch of Pisidia

Paul and Barnabas Sail to Antioch and Go to Their Synagogue

But departing from the Paphos, the ones around Paul, they have come to Perga of the Pamphylia. But John, going away from them, returned to Jerusalem. But those going through from the Perga come to Antioch of Pisidia. And going to the synagogue in the day of the Sabbaths, they sat down.

Acts

13:13–14

The ones around Paul [and Paul as well] departed from Paphos and came to Perga of Pamphylia. However, John [Mark] departed [at that time], returning to Jerusalem. The [remaining others] went through Perga and came to Antioch-Pisidia. Going to the synagogue on the Sabbath day, they [all] sat down.

Paul, and those with him, then departed from Paphos and came to Perga of Pamphylia. However, at that point in this journey, John Mark left them and returned to Jerusalem. Nevertheless, the others continued going through Perga before coming to Antioch-Pisidia. In Antioch, they went to a synagogue on the Sabbath day and sat down there.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But departing from the Paphos, the ones around Paul, they have come to Perga of the Pamphylia. But John, going away from them, returned to Jerusalem. But those going through from the Perga come to Antioch of Pisidia. And going to the synagogue in the day of the Sabbaths, they sat down.

Complete Apostles Bible Now Paul and his companions put to sea from Paphos, and came to Perga of Pamphylia; But John deserted them and returned to Jerusalem.

But they went from Perga, and arrived in Antioch of Pisidia, and entering into the synagogue on the Sabbath day, they sat down.

Douay-Rheims 1899 (Amer.) Now when Paul and they that were with him had sailed from Paphos, they came to Perge in Pamphylia. And John departing from them, returned to Jerusalem.

But they, passing through Perge, came to Antioch in Pisidia: and, entering into the Synagogue on the sabbath day, they sat down.

Holy Aramaic Scriptures Then, Paulus {Paul} and Bar-Naba {Barnabas} journeyed by sea from Paphus {Paphos} city, and came unto Pergi {Perga} city, of Pamphulia {Pamphylia}. And Yukhanan {John/i.e. John Mark} separated from them, and went unto Urishlem {Jerusalem}.

Then, they went out from Pergi {Perga}, and came unto Antiakia {Antioch}, a city of Pisidia, and they entered unto the Kenushtha {the Synagogue} and sat down during the day of the Shabtha {the Sabbath}.

James Murdock’s Syriac NT And Paul and Barnabas went by sea, from the city of Paphos, and came to Perga, a city of Pamphylia. And John separated from them, and went away to Jerusalem.

And they departed from Perga, and came to Antioch, a city of Pisidia: and they entered the synagogue, on the sabbath day, and sat down.

Original Aramaic NT But Paulus and BarNaba journeyed by sea from Paphos, the city, and they came to the city Perga of Pamphylia and Yohannan separated from them and went on to Jerusalem.

But they went forth from Perga and came to Antiakia, a city of Pisidia, and they entered a synagogue and sat down on the Sabbath day.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English Then Paul and those who were with him went by ship from Paphos and came to Perga in Pamphylia: and there John went away from them and came back to Jerusalem.

But they, going through from Perga, came to Antioch in Pisidia; and they went into the Synagogue on the Sabbath and were seated.

Bible in Worldwide English Paul and his friends left Paphos in a boat. They went to the town of Perga in the district of Pamphylia. There John left them and went back to Jerusalem. The others went on from Perga. They came to Antioch in the district of Pisidia. On the Sabbath day they went into the meeting house and sat down.

Easy English Paul and Barnabas go to Antioch in Pisidia

Paul and the two other men got in a ship and they sailed away from Paphos. They arrived at a town called Perga, which is in the region called Pamphylia. John Mark left them there and he returned to Jerusalem. Paul and Barnabas left Perga, and they went to a town called Antioch in Pisidia. On the Jewish day of rest, they went into the meeting place and they sat down.

Easy-to-Read Version–2008 Paul and the people with him sailed away from Paphos. They came to Perga, a city in Pamphylia. There John Mark left them and returned to Jerusalem. They continued their trip from Perga and went to Antioch, a city near Pisidia. On the Sabbath day they went into the Jewish synagogue and sat down.

God’s Word™ Paul and Barnabas Go to Antioch Near Pisidia

Paul and his men took a ship from Paphos and arrived in Perga, a city in Pamphylia. John Mark deserted them there and went back to Jerusalem. Paul and Barnabas left Perga and arrived in Antioch, a city near Pisidia. On the day of rest—a holy day, they went into the synagogue and sat down.

Good News Bible (TEV) Paul and his companions sailed from Paphos and came to Perga, a city in Pamphylia, where John Mark left them and went back to Jerusalem. They went on from Perga and arrived in Antioch in Pisidia, and on the Sabbath they went into the synagogue and sat down.

J. B. Phillips Saul (now Paul) comes to Antioch in Pisidia

Then Paul and his companions set sail from Paphos and went to Perga in Pamphylia. There John left them and turned back to Jerusalem, but they continued their journey through Perga to the Antioch in Pisidia. They went to the synagogue on the Sabbath day and took their seats.

The Message Don’t Take This Lightly

From Paphos, Paul and company put out to sea, sailing on to Perga in Pamphylia. That’s where John called it quits and went back to Jerusalem. From Perga the rest of them traveled on to Antioch in Pisidia.

NIRV Paul Preaches in Pisidian Antioch

From Paphos, Paul and his companions sailed to Perga in Pamphylia. There John Mark left them and returned to Jerusalem. From Perga they went on to Pisidian Antioch. On the Sabbath day they entered the synagogue and sat down.

New Life Version Paul and those with him went by ship from Paphos to the city of Perga in the country of Pamphylia. John Mark did not go with them but went back to Jerusalem.

Paul Preaches in Antioch

From Perga they went on to the city of Antioch in the country of Pisidia. On the Day of Rest they went into the Jewish place of worship and sat down.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible GOODBYE, CYPRUS; HELLO, MAINLAND

Paul and his associates left the island. They sailed out of Paphos and arrived in the city of Perga [16] in the region of Pamphylia. [17] That’s where John Mark decided to turn around and go back to Jerusalem. [18] Paul and Barnabas left Perga and went to the city of Antioch [19] in the province of Pisidia. On Saturday, the Sabbath day of rest and worship, they went to the synagogue and sat down.

¹⁶13:13The voyage from Paphos to Perga was about 180 miles (290 km).

¹⁷13:13Pamphylia was a territory, a bit like a county or a province, in what is now southern Turkey. Roughly the size of Cyprus, it was north of that island, and next to Paul’s home territory of Cilicia, where he grew up in the city of Tarsus.

¹⁸13:13The writer doesn’t say why John Mark left. But whatever the reason, it didn’t seem good enough to Paul (see Acts 15:37-41).

¹⁹13:14The trip from Perga to Antioch in Pisidia was about 100 miles (160 km) as a crow flies. But Paul and Barnabas weren’t crows. They faced a tough, week-long walk up from the coast to the hill country more than half a mile (1 km) high. Some 2,000 Jewish families lived in Antioch, according to first-century Jewish historian Josephus.

Contemporary English V. Paul and the others left Paphos and sailed to Perga in Pamphylia. But John left them and went back to Jerusalem. The rest of them went on from Perga to Antioch in Pisidia. Then on the Sabbath they went to the Jewish meeting place and sat down.

The Living Bible Now Paul and those with him left Paphos by ship for Turkey,^[a] landing at the port town of Perga. There John Mark deserted them and returned to Jerusalem. But Barnabas and Paul went on to Antioch, a city in the province of Pisidia.

[a] Turkey, literally, “Pamphylia.” deserted them, literally, “departed from them”; see 15:38.

New Berkeley Version .

New Living Translation Paul Preaches in Antioch of Pisidia

Paul and his companions then left Paphos by ship for Pamphylia, landing at the port town of Perga. There John Mark left them and returned to Jerusalem. But Paul and Barnabas traveled inland to Antioch of Pisidia. [Pamphylia and Pisidia were districts in what is now Turkey.]

The Passion Translation Paul and his companions sailed from the Cyprus port of Paphos to Perga in southern Turkey. John left them there and returned to Jerusalem as they journeyed on to the city of Antioch in the region of Pisidia. On the Sabbath they went into the synagogue and took their seats.

Plain English Version Paul and Barnabas went to another place called Antioch

Paul and his friends got on a ship and left Pafos, on Cyprus Island, and they sailed to the town called Perga, in the country called Pamfilia. Then John Mark left them there, and he went back to Jerusalem.

Paul and Barnabas went on from Perga to another town called Antioch, in the country called Pisidia. Then on Saturday, the day the Jews get together to show respect to God, Paul and Barnabas went into the Jewish meeting house, and they sat down with the men there.

Radiant New Testament Paul Preaches in Antioch of Pisidia

From Paphos, Paul and those who were traveling with him sailed to Perga in Pamphylia. There John Mark split up with them and returned to Jerusalem. From Perga they went on to another city named Antioch, the one in the region of Pisidia. On the Sabbath day they entered the synagogue there and sat down.

UnfoldingWord Simplified T. After that, Paul and the men with him went by ship from Paphos to the city of Perga in the province of Pamphylia. At Perga John Mark left them and returned to his home in Jerusalem. Then Paul and Barnabas traveled by land from Perga and arrived in the city of Antioch in the district of Pisidia in the province of Galatia. On the Sabbath they entered the synagogue and sat down.

William's New Testament Then Paul and his party set sail from Paphos and crossed over to Perga in Pamphylia. Here John quit them and returned to Jerusalem, but they went on from Perga and arrived at Antioch in Pisidia. On the sabbath they went to the synagogue and took seats.

Partially literal and partially paraphrased translations:

American English Bible From there, Paul and the men who were with him sailed from Paphos to [the mainland city of] Perga in PamPhylia. However, John [Mark] left them at this point and he returned to JeruSalem.

Then from Perga, they traveled on to AntiOch in Pisidia. And on the Sabbath, they entered the synagogue and sat down.

Beck’s American Translation .

Breakthrough Version When the people around Paul took off from Paphos, they went to Perga of Pamphylia. After John distanced himself from them, he returned to Jerusalem. After they went through there away from Perga, they showed up in Antioch, Pisidia. And when they went into the synagogue on the day of the Sabbaths, they were seated.

Len Gane Paraphrase After sailing away from Paphos, Paul and those with him came to Perga in Pamphylia, but John left them and returned to Jerusalem. After parting ways the rest left Perga and came to Antioch in Pisidia and went into the synagogue on a certain Sabbath day and sat down.

A. Campbell's Living Oracles And loosing from Paphos, they who were with Paul, came to Perga, in Pamphylia; but John withdrew himself from them, and returned to Jerusalem. Nevertheless, they, going on from Perga, came to Antioch, in Pisidia: and entering into the synagogue on the Sabbath day, they sat down.

New Advent (Knox) Bible After this Paul and his companions took ship from Paphos and made for Perge in Pamphylia; here John left them, and went back to Jerusalem. They passed on from Perge, and reached Pisidian Antioch, where they went and took their seats in the synagogue on the sabbath day.

NT for Everyone Address in Antioch

Paul and his companions set off from Paphos and came to Perga in Pamphylia. John, however, left them and went back to Jerusalem. But they came through from Perga and arrived in Antioch of Pisidia, where they went into the synagogue on the sabbath day and sat down.

20^th Century New Testament After this, Paul and his companions set sail from Paphos and went to Perga in Pamphylia, where John left them and returned to Jerusalem. The others went on from Perga and arrived at Antioch in Pisidia. There they went into the Synagogue on the Sabbath and took their seats.

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible After setting sail from Paphos, Paul and his companions came to Perga in Pamphylia, where John left them to return to Jerusalem.

And from Perga, they traveled inland to Pisidian Antioch, where they entered the synagogue on the Sabbath and sat down.

Christian Standard Bible Paul’s Sermon in Antioch of Pisidia

Paul and his companions set sail from Paphos and came to Perga in Pamphylia, but John left them and went back to Jerusalem. They continued their journey from Perga and reached Pisidian Antioch. On the Sabbath day they went into the synagogue and sat down.

Conservapedia Translation When Paul and his entourage embarked from Paphos, they came to Perga in Pamphylia. John, who left them, went back to Jerusalem. And when they left Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day, and sat down.

Revised Ferrar-Fenton Bible Paul's Sermon at Antioch.

Paul and his company now set sail from Paphos, and went to Perga, in Pamphylia; but John, separating from them, returned to Jerusalem. Then, proceeding from Perga, they arrived at Antioch of Pisidia; and, entering the synagogue on the Sabbath day, they sat down.

International Standard V Paul and Barnabas Go to Antioch in Piscidia

Then Paul and his men set sail from Paphos and arrived in Perga in Pamphylia. But John left them and went back to Jerusalem.

They left Perga and arrived in Antioch in Pisidia. On the Sabbath day they went into the synagogue and sat down.

Weymouth New Testament From Paphos, Paul and his party put out to sea and sailed to Perga in Pamphylia. John, however, left them and returned to Jerusalem.

But they themselves, passing through from Perga, came to Antioch in Pisidia. Here, on the Sabbath day, they went into the synagogue and sat down.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Paul in the capital of Pisidia

From Paphos, Paul and his companions set sail and came to Perga in Pam phylia. There John left them and returned to Jerusalem while they went on from Perga and came to Antioch in Pisidia. On the Sabbath day they entered the synagogue and sat down. 15:38

The Heritage Bible And those around Paul sailing from Paphos, came to Perga of Pamphylia, and John departing from them, returned to Jerusalem.

And they going through from Perga, they came to the Pisidia Antioch, and going into the synagogue on the day of the Sabbaths, sat down.

New American Bible (2011) Paul’s Arrival at Antioch in Pisidia.

From Paphos, Paul and his companions set sail and arrived at Perga in Pamphylia. But John left them and returned to Jerusalem.^a They continued on from Perga and reached Antioch in Pisidia. On the sabbath they entered (into) the synagogue and took their seats.

a. [13:13] 15:38.

New Catholic Bible Paul’s Arrival at Antioch in Pisidia.^[i] Paul and his companions set sail from Paphos and arrived at Perga^[j] in Pamphylia. There, John left them and returned to Jerusalem. Then they went on from Perga and arrived at Antioch^[k] in Pisidia.

[i] Acts 13:13 Christianity came into being within Judaism and brought the history of Israel to its conclusion. Therefore, the proclamation of the word must follow that same order: it is to be addressed first to the Jews, then to the Gentiles (see Acts 11:19-20). Only at the end of Acts will the mission be aimed directly at the Gentiles without first passing through the synagogue (see Acts 28:28). This sermon of Paul is delivered to Jews and follows the pattern of early Christian preaching that has already characterized the discourses of Peter.

[j] Acts 13:13 Perga: the capital of Pamphylia, which was a province of Asia Minor, 80 miles long and 20 miles wide, between the provinces of Lycia and Cilicia on the southern coast of Asia Minor.

[k] Acts 13:14 Antioch: a city 110 miles from Perga strategically situated for commerce, which was a Roman colony and had a large Jewish population. Pisidia: a district north of Pamphylia that was 120 miles long and 50 miles wide.

New Jerusalem Bible Paul and his companions went by sea from Paphos to Perga in Pamphylia where John left them to go back to Jerusalem. The others carried on from Perga till they reached Antioch in Pisidia. Here they went to synagogue on the Sabbath and took their seats.

Revised English Bible–1989 Sailing from Paphos, Paul and his companions went to Perga in Pamphylia; John, however, left them and returned to Jerusalem. From Perga they continued their journey as far as Pisidian Antioch. On the sabbath they went to synagogue and took their seats; and after the readings from the law and the prophets, the officials of the synagogue sent this message to them: “Friends, if you have anything to say to the people by way of exhortation, let us hear it.” V. 15 is included for context.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible Having set sail from Paphos, Sha’ul and his companions arrived at Perga in Pamphylia. There Yochanan left them and returned to Yerushalayim, but the others went on from Perga to Pisidian Antioch, and on Shabbat they went into the synagogue and sat down.

Hebrew Roots Bible And putting out from Paphos with those around him, Paul came to Perga of Pamphylia. And separating from them, John returned to Jerusalem.

But going through from Perga, they came to Antioch-Pisidia, and going into the synagogue on the day of the Sabbath, they sat down.

Holy New Covenant Trans. Paul and those who were with him sailed away from Paphos. They came to Perga, a town in Pamphylia. But John Mark left them; he went back home to Jerusalem. They continued their trip from Perga and went to Antioch, a city in Pisidia. In Antioch, on the Sabbath day, they went into the Jewish house of worship and sat down.

The Scriptures 2009 And having put out from Paphos, Sha’ul and those with him came to Perge in Pamphulia. And Yoanan, having left them, returned to Yerushalayim. But passing through from Perge, they came to Antioch in Pisidia, and went into the congregation on the Sabbath day and sat down.

Tree of Life Version Setting sail from Paphos, Paul’s company came to Perga in Pamphylia. John left them and returned to Jerusalem. But they passed on from Perga and came to Antioch of Pisidia. Entering the synagogue on the Shabbat, they sat down.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...Being Led (Up) but from the paphos The [Men] around paul come to perga [of] the pamphylia John but Departing from them returns to jerusalem They but Passing from the perga come to antioch the [one] pisidian and Entering to the assembly [on] the day [of] the breaks (weekly) [Men] sit (down)...

Alpha & Omega Bible NOW PAULOS (Paul) AND HIS COMPANIONS PUT OUT TO SEA FROM PAPHOS AND CAME TO PERGA IN PAMPHYLIA; BUT JOHN LEFT THEM AND RETURNED TO JERUSALEM.

BUT GOING ON FROM PERGA, THEY ARRIVED AT PISIDIAN ANTIOCH, AND ON THE SABBATH (7th Day of Rest & Worship. i.e. Saturday) DAY THEY WENT INTO THE SYNAGOGUE AND SAT DOWN.

Awful Scroll Bible Moreover, those about Paul being led-out of a ship, from Paphos, come to Perga of Pamphylia. But John, retiring-away from them, turns-back-by to Jerusalem.

And they going-through from Perga, come-about-near to Antioch of Pisidia, and coming-towards into the drawing-together on the sabbath day, they sit-down.

Concordant Literal Version .

exeGeses companion Bible And Paulos and those around him embark from Paphos,

and come to Perga in Pamphylia:

and Yahn departs from them and returns to Jeru Shalem.

THE SYNAGOGUE MESSAGE OF PAULOS

But they pass through from Perga

and come to Antioch in Pisidia;

and on the shabbath day

enter the synagogue and sit.

Orthodox Jewish Bible And having put out to sea from Paphos, Rav Sha’ul and those with him came to Perga of Pamphylia. But Yochanan (Markos), having left them, returned to Yerushalayim.

But having gone on from Perga, they came to Pisidian Antioch, and, having entered the shul on Shabbos, they sat down.

Rotherham’s Emphasized B. And ||setting sail from Paphos|| |Paul’s company| came into Perga of Pamphylia; but ||John|| |withdrawing from them| returned unto Jerusalem.

||They|| howeverˎ |passing through from Perga| arrived at Antioch of Pisidia; and |going into the synagogue on the sabbath-day|a sat down. withdrawing

Expanded/Embellished Bibles:

The Amplified Bible Now Paul and his companions sailed from Paphos and came to Perga in Pamphylia; but ^[g]John [Mark] left them and went back to Jerusalem. Now they went on from Perga and arrived at Antioch in Pisidia, and on the Sabbath day they went into the synagogue and sat down.

[g] John Mark and Barnabas were cousins and his departure caused a rift between Paul and Barnabas (15:37-39). The reason for his departure is not stated in Scripture.

An Understandable Version Now Paul and his companions sailed from Paphos and arrived at Perga [a town in the province] of Pamphylia. [It was here that] John Mark left the party [of evangelists and attendants] and returned to [his home in] Jerusalem. [See 12:12]. Then they traveled on past Perga and arrived at Antioch in Pisidia where they entered the [Jewish] synagogue on the Sabbath day and sat down.

The Expanded Bible Paul and Barnabas Leave Cyprus

Paul and ·those with him [his companions] sailed from Paphos [v. 6] and came to Perga, in Pamphylia [^Ca Roman province in southern Turkey; Perga was a major city]. There John Mark left them to return to Jerusalem [15:38]. They continued their trip from Perga and went to Antioch, a city in Pisidia [^Ca Roman province in southcentral Turkey; this Antioch should not be confused with Antioch in Syria (11:19–20)]. On the Sabbath day they went into the synagogue and sat down.

Jonathan Mitchell NT Now having been led back up [upon the sea] away from Paphos, they – around Paul – came into Perga of Pamphylia. Yet John, withdrawing from them and departing, returned unto Jerusalem.

They themselves, however, after passing on through from Perga came along unto the Pisidian Antioch. Then having gone into the synagogue on the day of the sabbaths, they sat down.

Syndein/Thieme Now when Paul and his company set sail from Paphos, they came to Perga in Pamphylia and John {John Mark} deserted them from the ultimate source of his own thinking {fear} returned to Jerusalem.

{Note: Pamphylia was a hill country filled with wild mountain people. Perga was a center for Pirates. It was well known to Alexander and to the Romans that even an army was not safe here. John Mark was a young man and was filled with fear for his safety. He deserts the mission at this point not being sufficiently filled with Bible doctrine. Paul and Barnabas later argue about taking John on the second mission. Paul judges him for his failure - a lapse in Grace to which Paul admits later as his own failure. Through the Grace of God, John Mark grows and becomes one of the greatest believers in the first century and the human author of the Book of Mark.}

But when they {Paul and Barnabas} departed from Perga, they came to 'Antioch of Pisidia', and went into the synagogue on the Sabbath day, and sat down.

{Note: Because of the grace of God, the mountain crossing was so uneventful, the danger was not needed to be mentioned.}

Translation for Translators The leaders of the Jewish meeting place in Antioch asked Paul and Barnabas to speak to them.

Acts 13:13-15

After that, Paul and the two men with him went by ship from Paphos to Perga port in Pamphylia province. At Perga John Mark left them and returned to his home in Jerusalem. Then Paul and Barnabas traveled by land from Perga, and arrived in Antioch city near Pisidia district in Galatia province. ◂On the Sabbath/On the Jewish rest day► they entered the synagogue/the Jewish meeting place and sat down.

The Voice Paul and his entourage boarded a ship and set sail from Paphos. They traveled north to Perga in Pamphylia. John Mark, however, abandoned the mission and returned to Jerusalem.

Paul and Barnabas continued from Perga to Pisidian Antioch; and on the Sabbath, they entered the synagogue and sat down.

Bible Translations with Many Footnotes:

Lexham Bible Preaching in the Synagogue at Pisidian Antioch

Now Paul and his companions [Literally “those around Paul”] put out to sea from Paphos and [*Here “and ” is supplied because the previous participle (“put out to sea”) has been translated as a finite verb] came to Perga in Pamphylia, but John departed from them and [*Here “and ” is supplied because the previous participle (“departed”) has been translated as a finite verb] returned to Jerusalem. And they went on from Perga and [*Here “and ” is supplied because the previous participle (“went on”) has been translated as a finite verb] arrived at Pisidian Antioch. And they entered into the synagogue on the day of the Sabbath and [*Here “and ” is supplied because the previous participle (“entered”) has been translated as a finite verb] sat down.

NET Bible® Paul and Barnabas at Pisidian Antioch

Then Paul and his companions put out to sea⁴⁶ from Paphos⁴⁷ and came to Perga⁴⁸ in Pamphylia,⁴⁹ but John⁵⁰ left them and returned to Jerusalem.⁵¹ Moving on from⁵² Perga,⁵³ they arrived at Pisidian Antioch,⁵⁴ and on the Sabbath day they went into⁵⁵ the synagogue⁵⁶ and sat down.

^46tnBDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναυν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

^47snPaphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

^48snPerga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

^49snPamphylia was a province in the southern part of Asia Minor.

^50snThat is, John Mark.

^51snReturned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

^mapFor location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

^52tnOr “Passing by.”

^53snPerga was a city in Pamphylia near the southern coast of Asia Minor.

^54tnOr “at Antioch in Pisidia.”

^snPisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

^mapFor location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.

^55tnGrk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqontes) has been translated as a finite verb due to requirements of contemporary English style.

^56snSee the note on synagogue in 6:9.

The Spoken English NT Paul and Barnabas Preach in Antioch of Pisidia
From Paphos, Paul and his companions sailed to Perga in Pamphylia.^r John then left them and returned to Jerusalem.

But they went on from Perga and arrived at Antioch in Pisidia.^s And they went into the synagogue on the Sabbath day and sat down.

^r.Prn. pam-fill-ee-a.

^s.Prn. pis-sidd-ee-a. They’re now in what is modern day Turkey (Asia Minor). This is a different Antioch from the one they started from, which is Antioch in Syria.

Wilbur Pickering’s New T. On to Pisidian Antioch
Then Paul and his party set sail from Paphos and came to Perga in Pamphilia (here John left them and returned to Jerusalem).⁴

Going on from Perga they arrived in Antioch of Pisidia; and entering the synagogue on the Sabbath day, they sat down.

(4) When the party arrived in Cyprus, Barnabas was the leader; when it left, Paul had taken over. Barnabas was John’s uncle, and quite possibly John didn’t like the change.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation Now having set sail from Paphos [with] the ones about [him] [fig., with his companions], Paul came to Perga of Pamphylia. But John [Mark] having departed from them returned to Jerusalem.

But they having gone on from Perga, arrived at Antioch of Pisidia, and having gone into the synagogue on the Sabbath day, they sat down.

Benjamin Brodie’s trans. Then, after setting sail from Pathos, they arrived with Paul in Perga [a city] of Pamphilia [a province]. However, John, having withdrawn from them, returned to Jerusalem.

Then, after passing through Perga, they arrived in Pisidian Antioch, and having entered into the synagogue on the day of the sabbath, they sat down .

Charles Thomson NT Now Paul and his company, having taken their departure from Paphos, came to Perga in Pamphylia; but John having withdrawn from them, returned to Jerusalem. They, however, went on from Perga and came to Antioch, in Pisidia, and going into the synagogue on the sabbath day, they sat down.

Context Group Version Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.

But they, passing through from Perga, came to Antioch of Pisidia; and they went into the community center on the Sabbath day, and sat down.

Legacy Standard Bible In Pisidian Antioch

Now after Paul and his companions set sail from Paphos, they came to Perga in Pamphylia, but John left them and returned to Jerusalem. But going on from Perga, they arrived at Pisidian Antioch. And on the Sabbath day, they went into the synagogue and sat down.

Modern Literal Version 2020 Now the ones around Paul, having set-sail from Paphos, came to Perga in Pamphylia. And John having departed from them, returned to Jerusalem.

But having gone through from Perga, they came* to Antioch of Pisidia {Asia Minor}, and having entered into the synagogue on the Sabbath day, they sat down.

New Matthew Bible When those who were with Paul departed from Paphos by ship, they went to Perga, a city of Pamphylia; but there John Mark left them and returned to Jerusalem. But they wandered through the districts from Perga to Antioch, a city of the province of Pisidia, and went into the synagogue on the Sabbath day, and sat down.

Webster’s Translation Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia. And John departing from them, returned to Jerusalem.

But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath, and sat down. [I have begun to notice that the Bond Slave Version and Webster’s translation are nearly always identical.]

The gist of this passage: Paul and Barnabas sail across the Mediterranean from Cyprus to the mainland.

13-14

Acts 13:13a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
anagô (ἀνάγω) [pronounced an-AG-oh]	leading up, leading or bringing [into a higher place]; departing; those launching out, the one setting sail, being put to sea	masculine plural, aorist passive participle, case	Strong’s #321
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
Páphos (Πάφος) [pronounced PAF-oss]	boiling, hot; transliterated, Paphos, Paphus	feminine singular proper noun, a location; genitive/ablative case	Strong’s #3974
Thayer: Paphos [was]...a maritime city on the west end of Cyprus, with a harbour. It was the residence of a Roman proconsul. “Old Paphos” was noted for the worship and shrine of Venus (Aphrodite) and lay some 7 miles (10 km) to the south-east of it.
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
peri (περί) [pronounced per-EE]	about, concerning, on account of, because [of], around, near	preposition	Strong’s #4012
Paûlos (Παλος) [pronounced POW-loss]	small, little; transliterated, Paul, Paulos, Paulus	masculine singular proper noun; a person; nominative case	Strong’s #3972

Translation: The ones around Paul [and Paul as well] departed from Paphos...

Suddenly, this is no longer Barnabas and Saul leading a missionary journey, but Paul here is front and center. Someone in any organization has to make decisions. At first, this appeared to be Barnabas and now it appears to be Paul(previously known to us as Saul).

We do not have any explanation, just the context, where Paul seemed to take the lead when witnessing to that magistrate in Paphos (the main city on the island of Cyprus).

They are done there, for the time being, and they move on.

By the way, we do not know exactly their procedures. Ideally speaking, they establish a local church (or churches), teach some Bible doctrine, and move on. Given that era, they would depend upon men with the gift of prophecy and pastor-teacher to step into the leadership position. This had to occur in some places, as churches did get established and they flourished.

Acts 13:13b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
érchomai (ἔρχομαι) [pronounced AIR-khoh-my]	to go, to come (in a great variety of applications, literally and figuratively); to accompany; to appear; to bring, to enter	3^rd person plural, aorist active indicative	Strong’s #2064
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
Pérgē (Πέργη) [pronounced PERG-ay]	earthy; transliterated, Perga, Perge	feminine singular proper noun; a location; accusative case	Strong’s #4011
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
Pamphylía (Παμφυλία) [pronounced pam-fool-EE-ah]	of every tribe, transliterated, Pamphylia	feminine singular proper noun location, accusative case	Strong’s #3828
Thayer: Pamphylia was a province in Asia Minor, bounded on the east by Cilicia, on the west by Lycia and Phrygia Minor, on the north by Galatia and Cappadocia, and on the south by the Mediterranean Sea.

Translation: ...and came to Perga of Pamphylia.

Heading north from Cyprus would take this company toward what is now called Turkey. At that time, a much smaller portion was known as Pamphylia.

The NET Bible tells us: Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

The New Catholic Bible tells us: Antioch: a city 110 miles from Perga strategically situated for commerce, which was a Roman colony and had a large Jewish population. Pisidia: a district north of Pamphylia that was 120 miles long and 50 miles wide.

A. E. Hillard: [Perga was] an inland city of Pamphylia about 12 miles from Attalia on the coast, but possessing a river harbour of its own on the Cestrus 5 miles away. Its walls date from the 3^rd century b.c. It was the chief native city of Pamphylia, and never seems to have come much under Greek influence, but it had a coinage of its own from the 2^nd century b.c. to a.d. 276. ‘Artemis of Perga’ was the chief object of worship, and she resembled ‘Diana of the Ephesians’ in her rites and images, being sometimes represented like the Greek Artemis as goddess of the chase, but more often by a pillar of stone, the top of which was rounded or roughly carved to represent a head. Her worship was more Asiatic than Greek. Her temple probably possessed the right of sanctuary.

Saint Paul passed through Perga twice on his first missionary journey. See Pamphylia. But Christianity did not take root there easily. Perga is not mentioned in early martyrologies. When the Empire became Christian, it was the seat of a metropolitan bishop, but after the blow suffered by the Byzantine Empire at the battle of Manzikert, a.d. 1071, Perga seems to have fallen into the hands of the Turks. In a.d. 1084 we find Attalia made a metropolitan bishopric, and it is the only bishopric in Pamphylia now. The modern name of the site of Perga is Murtana.

Paul and Barnabas will return through Perga, but without a good response there. They will return through there in Acts 14:25, but there is not much commentary. One would assume, based upon the very brief reference here and in Acts 14 that their evangelism there was unfruitful.

Acts 13:13c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
Iôannês (̓Ιωάννης) [pronounced ee-oh-AHN-nace]	Jehovah is a gracious giver; transliterated, John, Yoִhanan, Joִhanan	proper singular masculine noun; accusative case	Strong’s #2491
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
apochôreô (ἀποχωρέω) [pronounced ap-ohkh-oh-REH-oh]	going away, departing	masculine singular, aorist active participle, nominative case	Strong’s #672
This word for depart is only found 4x in the New Testament: twice used by Matthew and twice used by Luke (Luke 9:39 Acts 13:13).
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
autôn (αὐτν) [pronounced ow-TOHN]	their, theirs; of them; from them; them; same; the (these) things	3^rd person masculine plural personal pronoun; ablative/ genitive case	Strong’s #846
hupostrephô (ὑποστρέφω) [pronounced hoop-os-TREF-oh]	to turn back; to turn about; to return	3^rd person singular, aorist active indicative	Strong’s #5290
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
Hierosoluma (Ίεροσόλυμα) [pronounced hee-er-os-OL-oo-mah]	a double peace; transliterated, Jerusalem, Hierosolyma; this can refer to the city itself or to its inhabitants	feminine singular proper singular noun/location; accusative case	Strong’s #2414

Translation: However, John [Mark] departed [at that time], returning to Jerusalem.

We are not given a reason or any sort of explanation for John Mark’s departure here. Some have suggested that the change of leadership was disconcerting, and he left. Others suggest that the snows of Tarsus gave John Mark pause and he left. Perhaps he fell ill or was worried that he might fall ill. I would reject this last suggestion, simply because Paul is going to hold a grudge against John Mark for quite awhile. If he were really sick, then how could Paul blame him? But, if he were sick, he could not travel to back Jerusalem.

The commentary of a few about John Mark returned to Jerusalem.

Why Did John Mark Return to Jerusalem (various sources)

Albert Barnes: Why he departed from them is unknown. It might have been from fear of danger; or from alarm in traveling so far into unknown regions. But it is plain from Acts 15:38, that it was from some cause which was deemed blameworthy, and that his conduct now was such as to make Paul unwilling again to have him as a companion.

Clarke: Why John Mark left his brethren at this place we are not informed; probably he went to visit his pious mother Mary at Jerusalem, and to see Peter, to whom he is supposed to have been much attached. It certainly was not with the approbation of Paul that he left them at this place, as we learn from Acts 15:38; yet his departure does not seem to have merited the displeasure of Barnabas; for John Mark having met these apostles at Antioch, when Paul purposed to revisit the various places where they had planted the word of God, Barnabas was willing to take him with them; but Paul would not consent, because he had departed from them from Pamphylia, and went not with them to the work, Acts 15:35-39, and this occasioned a separation between Barnabas and Paul.

Clarke continues: It does not appear that John Mark was under any obligation to accompany them any longer or any farther than he pleased. He seems to have been little else than their servant, and certainly was not divinely appointed to this work, as they were; and consequently might leave them innocently, though not kindly, if they could not readily supply his place. In this respect John Mark might be to blame; but Barnabas, whose nephew he was, could look over this fault more easily than Paul, who could not find those motives to pass by what was reprehensible in his conduct which natural affection might furnish to his brother apostle.

Whedon: Their young servitor, Mark, may with unquestionable truth be said to have deserted them and the work. Nobly did the young minister, however, subsequently redeem his reputation, regain the high regards of Paul, and record a Gospel of Jesus, which, though said to be drawn from the narrations of Peter, possesses much of the nerve and fire of the mighty Paul. The obvious conclusion is, that the highlands of Pamphylia, familiar as they were to Cilician Paul, loomed so darkly before the inexperienced eye of Mark that he longed for his quiet Jerusalem home and returned. For it was amid the fastnesses of Pamphylia and Pisidia that Paul encountered his “perils by robbers” and “perils by rivers.” The very name, Pamphylia, signifies All-tribes-land, from its heterogeneous races and dialects. Here was the meeting of the oriental and occidental populations, Greek predominating in numbers, Latin in power, underlaid with intermingled Phenicians, Syrians, and Jews. Robber chiefs often held the fastnesses, and even Alexander the Great encountered some of the worst dangers of his wars in passing from Perga to Phrygia.

R. B. Thieme, Jr. had what I believe is the most logical explanation: Pamphylia was a hill country filled with wild mountain people. Perga was a center for Pirates. It was well known to Alexander and to the Romans that even an army was not safe here. John Mark was a young man and was filled with fear for his safety. He deserts the mission at this point not being sufficiently filled with Bible doctrine.

Acts 13:13 The ones around Paul [and Paul as well] departed from Paphos and came to Perga of Pamphylia. However, John [Mark] departed [at that time], returning to Jerusalem. (Kukis mostly literal translation)

Acts 13:14a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
autoi (αὐτοί) [pronounced ow-TOY]	they; same; these	3^rd person masculine plural personal pronoun; nominative case	Strong’s #846
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
dierchomai (διέρχομαι) [pronounced dee-AIR-khom-mai]	going [through], passing through [a place, a region]; walking, journeying, traveling the road which leads through a place; going abroad	masculine plural, aorist active participle; nominative case	Strong’s #1330
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
Pérgē (Πέργη) [pronounced PERG-ay]	earthy; transliterated, Perga, Perge	feminine singular proper noun; a location; genitive/ablative case	Strong’s #4011

Translation: The [remaining others] went through Perga...

I have translated this in such a way as to allow for others to be with Paul and Barnabas. However, it is possible that Paul and Barnabas are there without any additional assistance (I lean toward this adventure beginning with a trio and becoming a duo when John Mark left).

Heading north from Cyprus, Perga is the first city which they come to. See the map in v. 14.

It appears that whatever evangelistic efforts took place in Perga, they were not rewarded with many souls.

Esaton: Perga [is] The capital of Pamphylia, on the coast of Asia Minor. Paul and his companions landed at this place from Cyprus on their first missionary journey (Acts 13:13, Acts 13:14), and here Mark forsook the party and returned to Jerusalem. Some time afterwards Paul and Barnabas again visited this city and “preached the word” (Acts 14:25). It stood on the banks of the river Cestrus, some 7 miles from its mouth, and was a place of some commercial importance. It is now a ruin, called Eski Kalessi.

Acts 13:14b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
paraginomai (παραγίνομαι) [pronounced pahr-ahg-EEN-ohm-ai]	to come [arrive, be present]; to appear, to make a public appearance; to come near, to approach; to stand by, to come to the aid of	3^rd person plural, aorist (deponent) middle indicative	Strong’s #3854
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
Antiócheia (Άντιόχεια) [pronounced an-tee-OKH-i-ah]	driven against; transliterated, Antioch	feminine singular proper noun location; genitive/ablative case	Strong’s #490
1) Capital of Syria, situated on the river Orontes, founded by Seleucus Nicanor in 300 B.C. and named in honour of his father, Antiochus. Many Greek-Jews lived there and it was here that the followers of Christ were first called Christians.
2) A city in Pisidia on the borders Phrygia, founded by Seleucus Nicanor. Under the Romans it became a “colonia” and was also called Caesarea
tên (τὴν) [pronounced tayn]	the, to the; toward the; this, that	feminine singular definite article; accusative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
Pisidía (Πισιδία) [pronounced pis-id-EE-ah]	pitchy; transliterated, Pisidia	feminine singular proper noun; a location; accusative case	Strong’s #4099

Translation: ...and came to Antioch-Pisidia.

There were two cities called Antioch. The one that Paul and Barnabas came from was in Syria. This other one is in the middle of Galatia.

There is a second Antioch, quite a bit inland from where Paul and company must have originally landed. It is up in the Galatian region. Again, refer to the first map.

Easton: [Antioch of Pisidia woud have been found] In the extreme north of Pisidia; was visited by Paul and Barnabas on the first missionary journey (Acts 13:14). Here they found a synagogue and many proselytes. They met with great success in preaching the gospel, but the Jews stirred up a violent opposition against them, and they were obliged to leave the place. On his return, Paul again visited Antioch for the purpose of confirming the disciples (Acts 14:21). It has been identified with the modern Yalobatch, lying to the east of Ephesus.

Acts 13:14c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
érchomai (ἔρχομαι) [pronounced AIR-khoh-my]	going, coming (in a great variety of applications, literally and figuratively); the ones accompanying; appearing; bringing, those entering	masculine plural, aorist active participle, nominative case	Strong’s #2064
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
tên (τὴν) [pronounced tayn]	the, to the; toward the; this, that	feminine singular definite article; accusative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
sunagôgê (συναγωγή) [pronounced soon-ag-oh-GAY]	synagogue, assembly, congregation; an assemblage of persons; specifically a Jewish synagogue (the meeting or the place)	feminine singular noun, accusative case	Strong’s #4864
tê (τ) [pronounced tay]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of; who	feminine singular definite article; dative, locative and instrumental cases	Strong’s #3588
hêmera (ἡμάρα) [pronounced hay-MEH-raw]	day, daytime; 24-hour day; period of time	feminine singular noun; dative, locative or instrumental case	Strong’s #2250
tôn (τν) [pronounced tohn]	the; of this, from that, [away, out] from the; from the source of; by the; than the	neuter plural definite article; genitive and ablative cases	Strong’s #3588
sabbata (σάββατα) [pronounced SAHB-baht-ah]	Sabbaths [day, week]; seven days, seven day period; seven-day feast; week, Saturdays	neuter plural noun; genitive/ablative case	Strong’s #4521
At this point, I am pondering what exactly the day of the Sabbaths means. Does it simply mean, a Sabbath day; or is it a reference to a feast day (week) which includes several Sabbath days?
kathizô (καθίζω) [pronounced kath-EED-zoh]	to sit [down, down with] and the implication can be to abide, to continue with, to remain, to stay (see Luke 12:49 Acts 18:11); further: to cause to sit as a judge; to appoint a judge	3^rd person plural, aorist active indicative	Strong’s #2523

Translation: Going to the synagogue on the Sabbath day, they [all] sat down.

There is a synagogue in this Antioch, and Paul and company go there on the Sabbath and sit down. This was standard procedure when coming to a new place. The people who logically would be most interested in the message of Jesus would be Jews and Jewish converts looking for the Messiah.

As mentioned in the Hebrew commentary, I do not know exactly what the phrase a day of Sabbaths means.

Acts 13:14 The [remaining others] went through Perga and came to Antioch-Pisidia. Going to the synagogue on the Sabbath day, they [all] sat down. (Kukis mostly literal translation)

Acts 13:13–14 The ones around Paul [and Paul as well] departed from Paphos and came to Perga of Pamphylia. However, John [Mark] departed [at that time], returning to Jerusalem. The [remaining others] went through Perga and came to Antioch-Pisidia. Going to the synagogue on the Sabbath day, they [all] sat down. (Kukis mostly literal translation)

Acts 13:13–14 Paul, and those with him, then departed from Paphos and came to Perga of Pamphylia. However, at that point in this journey, John Mark left them and returned to Jerusalem. Nevertheless, the others continued going through Perga before coming to Antioch-Pisidia. In Antioch, they went to a synagogue on the Sabbath day and sat down there. (Kukis paraphrase)

Paul’s First Missionary Journey (a second map); from The Bible Journey; accessed January 29, 2022.

I am a fan of maps, so I may place a number of these similar maps throughout. This is to help you keep track of where Paul is and where he is going.

——————————

But after the reading of the Torah and the Prophets, sent the synagogue directors [a message] face to face with them, saying, “Men, brothers, if anyone is among you [who has] a word of consolation, face to face with the people, speak.”

Acts

13:15

After the reading of the Law and the Prophets, the synagogue directors send [a message] directly to them, saying, “Men and brothers, if [there] is anyone among you [with] a word of exhortation, speak [it] directly to the people [who are here].”

As was tradition, there were readings made from the Scriptures. Interestingly enough, a note from the synagogue directors was sent to Paul and Barnabas, saying, “Men and brothers, if any one of you has a word of edification to speak, let please, come up to the front and say it.”

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But after the reading of the Torah and the Prophets, sent the synagogue directors [a message] face to face with them, saying, “Men, brothers, if anyone is among you [who has] a word of consolation, face to face with the people, speak.”

Complete Apostles Bible Now after the reading of the Law and the Prophets, the synagogue leaders sent to them, saying, "Men and brothers, if there is by you a word of encouragement for the people, speak."

Douay-Rheims 1899 (Amer.) And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak.

Holy Aramaic Scriptures And after The Namusa {The Law} and The Nabiye {The Prophets} were read, the Qashishe {the Elders} of The Kenushtha {The Synagogue} called out unto them, and they said, “Men, brothers, if there is for you a word of encouragement; speak with the Ama {the People}!”

James Murdock’s Syriac NT And after the law had been read, and the prophets, the Elders of the synagogue sent to them, and said: Men, brethren, if ye have a word of exhortation, address the people.

Original Aramaic NT And when The Law and The Prophets were read, the Elders of the synagogue sent to them and said, "Men, brothers, if you have a word of comfort, speak with the people."

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And after the reading of the law and the prophets, the rulers of the Synagogue sent to them, saying, Brothers, if you have a word of comfort for the people, say on.

Bible in Worldwide English First, someone read from the books of the law and the prophets. Then the rulers of the meeting house called Paul and Barnabas and said, Men and brothers, have you something to say that will help us? Please say it..

Easy English Someone read aloud some words from the Bible. They read from God's Law and from the messages of God's prophets. After this, the leaders of the Jewish meeting place passed a note to Paul and Barnabas. The note said, ‘Friends, do you have a message that will help the people? If you do, please speak now.’

Easy-to-Read Version–2008 The Law of Moses and the writings of the prophets were read. Then the leaders of the synagogue sent a message to Paul and Barnabas: "Brothers, if you have something to say that will help the people here, please speak."

God’s Word™ After reading from Moses' Teachings and the Prophets, the synagogue leaders sent a message to Paul and Barnabas. The message said, "Brothers, if you have any words of encouragement for the people, feel free to speak."

Good News Bible (TEV) After the reading from the Law of Moses and from the writings of the prophets, the officials of the synagogue sent them a message: "Friends, we want you to speak to the people if you have a message of encouragement for them."

J. B. Phillips .

The Message On the Sabbath they went to the meeting place and took their places. After the reading of the Scriptures—God’s Law and the Prophets—the president of the meeting asked them, “Friends, do you have anything you want to say? A word of encouragement, perhaps?” V. 14 is included for context.

NIRV The Law and the Prophets were read aloud. Then the leaders of the synagogue sent word to Paul and his companions. They said, “Brothers, do you have any words of instruction for the people? If you do, please speak.”

New Life Version After the leaders had read from the Jewish Law and the writings of the early preachers, they sent to them saying, “Brothers, if you have any word of comfort and help for the people, say it now.”

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible Worship included a Bible reading: one passage from the writings of Moses and another from the writings of the prophets. After that, synagogue leaders sent an invitation to Paul and Barnabas: “Brothers, if either of you have an encouraging word you’d like to share, we’d love to hear it.”

Contemporary English V. After the reading of the Law and the Prophets, the leaders sent someone over to tell Paul and Barnabas, "Friends, if you have anything to say that will help the people, please say it."

Goodspeed New Testament After the reading of the Law and the Prophets, the synagogue authorities sent to them, saying, "Brothers, if you have any appeal to make to the people, proceed."

New Berkeley Version .

New Living Translation After the usual readings from the books of Moses [Greek from the law.] and the prophets, those in charge of the service sent them this message: “Brothers, if you have any word of encouragement for the people, come and give it.”

The Passion Translation After the reading from the scrolls of the books of Moses and the prophets, the leader of the meeting sent Paul and Barnabas a message, saying, “Brothers, do you have a word of encouragement to share with us? If so, please feel free to give it.”

Plain English Version Some of the leaders in that meeting read from God’s book. They read words from the law that Moses wrote, and they read other words that God’s men wrote a long time ago. Then the leaders said to Paul and Barnabas, “Friends, if you have something to say that will help the people here, go ahead and say it.”

UnfoldingWord Simplified T. Someone read aloud from what Moses had written in the books of the law. Next someone read from what the prophets had written. Then the leaders of the Jewish meeting place sent a message to Paul and Barnabas: "Fellow Jews, if one of you wants to speak to the people here to encourage them, please speak to us now."

William's New Testament After the reading of the law and the prophets, the leaders of the synagogue worship sent to them and said, "Brothers, if you have any message of encouragement for the people, you may speak."

Partially literal and partially paraphrased translations:

American English Bible Then, after a reading of the Law and the Prophets, the presiding officers of the synagogue called them forward saying:

‘Men… Brothers… If you have anything encouraging to tell the people, say it!’

Beck’s American Translation .

Breakthrough Version After the reading of the Law and the Preachers, the synagogue leaders sent out to them, saying, "Men, brothers, if there is some message among you of encouragement to the group, tell it."

New Advent (Knox) Bible When the reading from the law and the prophets was finished, the rulers of the synagogue sent a message to them to say, Brethren, if you have in your hearts any word of encouragement for the people, let us hear it.

20^th Century New Testament After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible After the reading from the Law and the Prophets, the synagogue leaders sent word to them: “Brothers, if you have a word of encouragement for the people, please speak.”

Christian Standard Bible After the reading of the Law and the Prophets, the leaders of the synagogue sent word to them, saying, “Brothers, if you have any word of encouragement for the people, you can speak.”

Conservapedia Translation After the reading of the law and the prophets, the synagogue leaders sent to them, saying, "You men and brothers, if you have any word of exhortation for the people, you may say it now."

Revised Ferrar-Fenton Bible Then, after the reading of the law and the prophets, the leaders of the synagogue sent to them, saying, "Men, brothers, if you have any comforting message for the people, speak it."

Free Bible Version After the readings from the Law and the Prophets, the synagogue leaders sent them a message saying, please share with the congregation any words of encouragement you may have.”

God’s Truth (Tyndale) And after the law and the Prophets were read, the rulers of the synagogue sent unto them saying. you men and brethren, if you have any sermon to exhort the people, say on.

Montgomery NT And, after the reading of the Law and the Prophets, the wardens of the synagogue sent word to them. "Brothers," they said, "if you have any word of encouragement to the people, say it."

Riverside New Testament After the reading of the Law and the Prophets, the synagogue directors sent to them saying, "Brethren, if you have any word of encouragement for the people, speak it."

Urim-Thummim Version And after the reading of the Law and the Prophets the rulers of the synagogue sent to them saying, you men and brethren, if you have any word of exhortation for the people, go ahead and speak.

Weymouth New Testament After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."

Catholic Bibles (those having the imprimatur):

The Heritage Bible .

New Catholic Bible After the readings from the Law and the Prophets, the officials of the synagogue sent this message to them, “Brethren, if you have any words of exhortation to offer to the people, please do so.”

New Jerusalem Bible After the passages from the Law and the Prophets had been read, the presidents of the synagogue sent them a message, 'Brothers, if you would like to address some words of encouragement to the congregation, please do so.'

Jewish/Hebrew Names Bibles:

Complete Jewish Bible .

Hebraic Roots Bible And after the reading of the Torah, and of the Prophets, the synagogue rulers sent to them, saying, Men, brothers, if there is a word of exhortation to the people, speak

Holy New Covenant Trans. The law of Moses and the writings of the prophets were read. Then the leaders of the house of worship sent a message to Paul and Barnabas: "Brothers, if you have something to say which will help the people here, please speak."

The Scriptures 2009 .

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...after but the reading [of] the law and the forecasters send The Assembly Leaders to them Saying Men Brothers if Someone is in you* Word [of] comfort to the people say!...

Alpha & Omega Bible AFTER THE READING OF THE LAW AND THE PROPHETS THE SYNAGOGUE OFFICIALS SENT TO THEM, SAYING, BRETHREN, IF YOU HAVE ANY WORD OF EXHORTATION FOR THE PEOPLE, SAY IT.

Awful Scroll Bible And after the coming-up-to-know of the Law, and of the exposers-to-light-beforehand, the drawing-together-leaders arrange-out, with regards to them, speaking out, "Men, brothers, if there is from-among yous a word of calling-by, with regards to the people, be speaking it out."

Concordant Literal Version Now, after the reading of the law and the prophets, the chiefs of the synagogue dispatch to them, saying, "Men, brethren, if there is in you any word of entreaty for the people, say it."

exeGeses companion Bible And after the reading of the torah and the prophets,

the synagogue archs apostolize to them, wording,

Men and brothers,

if you have any word of consolation for the people,

word on.

Orthodox Jewish Bible After the kri’at HaTorah (reading of the Sefer Torah) and the kri’at HaNevi’im, the Rashei Beit HaKnesset sent to them, saying “Anashim Achim, if there is any dvar hachizzuk among you to the people, say it.”

Rotherham’s Emphasized B. And <after the reading of the law and the prophets> the synagogue-rulers sent unto them, saying—

Brethren! <if there is in you a word of exhortation unto the people> say on.

Expanded/Embellished Bibles:

The Amplified Bible After the reading of the Law and the [writings of the] Prophets, the officials of the synagogue sent word to them, saying, “Brothers (kinsmen), if you have any word of encouragement for the people, say it.”

An Understandable Version And after the reading of the Law of Moses and [the writings of] the prophets, the rulers of the synagogue sent [word] to Paul and Barnabas, saying, if you [men] have any message that will exhort [or encourage] the people, you may speak.

The Expanded Bible After the law of Moses and the writings of the prophets were read [^Cpart of the traditional synagogue service], the leaders of the synagogue sent a message to Paul and Barnabas: “Brothers, if you have any ·message that will encourage the people [^Lword of encouragement/exhortation; ^Cthey are invited to give the homily, or sermon], please speak.”

Jonathan Mitchell NT Now after the public reading of the Law and the Prophets, the synagogue leaders (rulers; chiefs) sent a message over to them, saying, "Men (= Gentlemen), brothers, if within or among you folks there is any word (or: message) of relief, comfort, encouragement or exhortation to the people, be now speaking [it] (= you are invited to be speaking at this time)."

P. Kretzmann Commentary And after the reading of the Law and the prophets the rulers of the synagogue sent unto them, saying, Ye Men and brethren, if ye have any word of exhortation for the people, say on.

Kretzmann’s commentary for Acts 13:13–15 has been placed in the Addendum.

Syndein/Thieme And after the analyzing a portion of the Old Testament {reading of the law of the prophets and commenting on it - comes to mean exegeses}, the rulers of the synagogue, sent unto them, saying, "You men and brethren, if you have any word of exhortation face to face with the people, and you do, let's here it."

{Note: it was the Jewish custom to ask new outsiders to speak to the people AFTER the Old Testament message was read and discussed.}

Translation for Translators Someone read aloud from what Moses had written. Then someone read from what the other prophets had written [MTY]. Then the leaders of the Jewish meeting place gave someone this note to take to Paul and Barnabas: “Fellow Jews, if one of you wants to speak to the people here to encourage them, please speak to us(exc) now.”

The Voice After the regular reading of the Hebrew Scriptures—including passages from the Law and the Prophets—the synagogue leaders sent a message to them: “Brothers, if you would like to give us some exhortation, please do so.”

Bible Translations with Many Footnotes:

Lexham Bible So after the reading from the law and the prophets, the rulers of the synagogue sent word [*Here the direct object is supplied from context in the English translation] to them, saying, “Men and brothers, if there is any message of exhortation by you for the people, say it .” [*Here the direct object is supplied from context in the English translation]

NET Bible® After the reading from the law and the prophets,⁵⁷ the leaders of the synagogue⁵⁸ sent them a message,⁵⁹ saying, “Brothers,⁶⁰ if you have any message⁶¹ of exhortation⁶² for the people, speak it.”⁶³

^57snAfter the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

^58tnNormally ἀρχισυνάγωγος (arcisunagwgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

^59tnGrk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

^60tnGrk “Men brothers,” but this is both awkward and unnecessary in English.

^61tnOr “word.”

^62tnOr “encouragement.”

^63tnOr “give it.”

Wilbur Pickering’s New T. After the reading of the Law and the Prophets, the synagogue leaders sent to them, saying, “Men, brothers, if you have a word of encouragement⁵ for the people, do speak”.

(5) Or ‘exhortation’.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation Now after the reading aloud of the Law and of the Prophets, the synagogue leaders sent to them, saying, "Men, brothers, if [there] is a word in youp of exhortation to the people be speaking [it]."

Benjamin Brodie’s trans. And after a reading from the law [Hebrew] and the prophets [LXX], the rulers of the synagogue sent for them and said: “Men, brethren, if one of you [either Paul or Barnabas] has a word of exhortation for the people, you may speak.”

Bond Slave Version And after the reading of the law and the prophets the rulers of the synagogue sent to them, saying, You men and brethren, if you have any word of exhortation for the people, say on.

Charles Thomson NT And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Men, brethren, if you have any word of consolation to the people, deliver it.

Context Group Version And after the reading of the law and the prophets the rulers of the community center sent to them, saying, Men, brothers, if you (pl) have any word of encouragement for the people, say on.

Far Above All Translation And after the reading of the law and the prophets, the leaders of the synagogue sent assistants to them, who said, and brothers, if any of you have a word of encouragement to the people, speak up.

Literal Standard Version And those around Paul having set sail from Paphos, came to Perga of Pamphylia, and John having departed from them, turned back to Jerusalem,

and they having gone through from Perga, came to Antioch of Pisidia, and having gone into the synagogue on the day of the Sabbaths, they sat down,

and after the reading of the Law and of the prophets, the chief men of the synagogue sent to them, saying, “Men, brothers, if there be a word in you of exhortation to the people—say on.” Vv. 13–14 are included for context.

Modern Literal Version 2020 Now after the public-reading of the law and the prophets, the rulers of the synagogue sent for them, saying, Men, brethren, if there is a word of encouragement to the people in you, speak it.

The gist of this passage: The leaders of the synagogue invite the travelers (Paul and Barnabas) to speak, if they have anything to say.

Acts 13:15a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
meta (μετά) [pronounced meht-AH]	after, behind	preposition with the accusative	Strong’s #3326
With the accusative, meta implies motion toward the middle or into the midst of something, and also motion after a person or thing, so as to follow and be with a person, or to get a person or thing. Succession can be understood in relation to place (after, behind) or with respect to time (after).
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
tên (τὴν) [pronounced tayn]	the, to the; toward the; this, that	feminine singular definite article; accusative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
anágnōsis (ἀνάγνωσις) [pronounced an-AG-no-sis]	(the act of) reading; a knowing again, owning	feminine singular noun, accusative case	Strong’s #320
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	masculine singular definite article, genitive/ablative case	Strong’s #3588
nomos (νόμος) [pronounced NOHM-oss]	[Mosaic] law; establishment code; custom, precept, injunction, Torah	masculine singular noun; genitive/ablative case	Strong’s #3551
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
tôn (τν) [pronounced tohn]	the, of the, from the; of this, from that, [away, out] from the; from the source of; by the; than the	masculine plural definite article; genitive and ablative cases	Strong’s #3588
prophêteis (προφήτεις) pronounced prohf–AY–tice]	prophets, those foretelling future events; those who speak via divine inspiration	masculine plural noun; genitive/ablative case	Strong’s #4396
This combination of words refers to the Old Testament Scriptures; specifically to those who were considered prophets by the Jewish people.

Translation: After the reading of the Law and the Prophets,...

The words the Law and the Prophets is a direct reference to readings from the Old Testament (they did not call it the Old Testament then, because there was no New Testament).

Acts 13:15b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
apostellô (ἀποστέλλω) [pronounced ap-os-TEHL-low]	to order (one) to go to a place appointed; to send [out, forth, away], to dismiss; to allow one to depart, that he may be in a state of liberty; to order one to depart, to send off; to drive away; to set apart	3^rd person plural, aorist active indicative	Strong’s #649
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
archisunagôgoi (ἀρχισυνάγωγοι) [pronounced ar-khee-soon-AG-oh-goy]	directors of the synagogue services; (chief) rulers of the synagogue	masculine plural noun; nominative case	Strong’s #752
As we would expect, this word is only found in the gospels and in the book of Acts.
prós (πρός) [pronounced prahç]	facing, face to face with; to, towards, unto; for; about, according to, against, among, at, because of, before, between, by, with; directly to	directional preposition with the accusative case	Strong’s #4314
autous (αὐτούς) [pronounced ow-toose]	them, to them, toward them; same	3^rd person masculine plural personal pronoun; accusative case	Strong’s #846

Translation: ...the synagogue directors send [a message] directly to them,...

I have no idea how large this synagogue was, but they could certainly tell that Paul and Barnabas had come from somewhere else. I would guess that exactly who these men were and what they might say was not known. This could have been a custom in many of the synagogues as well, for people who have come to them from afar.

Now, there is another thing interesting here. We have had this word for synagogue director before in the singular. Let me suggest that, some synagogues were overseen by a single person; but others had a number of men over the synagogue calling the shots.

So that there is no misunderstanding, I do not recall anything in the Old Testament which suggested to the Jewish people, “What you need is a synagogue.” This arose among the people of God to hear the Word of God. This would have also expanded the library of their books throughout more of Israel (and is likely the reason that we have ancient scrolls of the Old Testament).

Acts 13:15c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
légô (λέγω) [pronounced LEH-goh]	speaking, saying; affirming, one who maintains; a teaching; telling; an exhortation, advising, commanding, directing; pointing out something [with words], intending, meaning [to say]; calling [by a name], naming; speaking [out, of], mentioning	masculine plural, present active participle, nominative case	Strong’s #3004
andres (ἄνδρες) [pronounced AHN-drehç]	men, males; noble men; adult males; men or women; people; husbands; [a group of] men and women [generic use]	masculine plural noun; vocative	Strong’s #435
adelphoi (ἀδελφοί) [pronounced ad-el-FOY]	brothers (literally or figuratively); figuratively for, royal family	masculine plural noun, vocative	Strong’s #80
ei (εἰ) [pronounced I]	if; whether; that; though	conditional conjunction	Strong’s #1487
tís (τὶς) [pronounced tihç] ti (τι) [pronounced tih]	one, someone, a certain one; any, anyone, anything; someone, something; some, some time, awhile; only	mfn singular; enclitic, indefinite pronoun; adjective; nominative case	Strong’s #5100
esti (ἐστί) [pronounced ehs-TEE] or estin (ἐστίν) [pronounced ehs-TIN]	is, are, to be, keeps on being, continues having	3^rd person singular, present indicative	Strong’s #2076 (3^rd person present form of #1510)
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
humin (ὑμν) [pronounced hoo-MEEN]	you [all]; in you; to you; in you; by you, with you	2^nd person plural personal pronoun; locative, dative or instrumental case	Strong’s #5213; an irregular dative of #5210; a form of #4771
logos (λόγος, ου, ὁ) [pronounced LOHG-ohss]	a word; conception, idea; matter; thing; remark; decree, mandate; doctrine, teaching, message; the act of speaking, speech; reason, account; revelation	masculine singular noun, nominative case	Strong’s #3056
paraklêsis (παράκλησις) [pronounced par-AK-lay-sis]	comfort, consolation, exhortation, entreaty; imploration, solace; encouragement; a calling near	feminine singular noun; genitive/ablative case	Strong’s #3874
prós (πρός) [pronounced prahç]	facing, face to face with; to, towards, unto; for; about, according to, against, among, at, because of, before, between, by, with; directly to	directional preposition with the accusative case	Strong’s #4314
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
laos (λαός) [pronounced lah-OSS]	people, people group, tribe, nation, all those who are of the same stock and language; of a great part of the population gathered together anywhere	masculine singular noun; accusative case	Strong's #2992
légô (λέγω) [pronounced LEH-goh]	speak (of, out), say; teach; tell; exhort, advise, command, direct; call, name; mention	2^nd person plural, present active imperative	Strong’s #3004

Translation: ...saying, “Men and brothers, if [there] is anyone among you [with] a word of exhortation, speak [it] directly to the people [who are here].”

A direct invitation is extended for Paul and Barnabas (and whomever else was with them) to stand before the congregation and speak. Even though the Christian movement is happening, it is unlikely that the synagogue directors sense that this is what Paul and Barnabas are there to do.

Acts 13:15 After the reading of the Law and the Prophets, the synagogue directors send [a message] directly to them, saying, “Men and brothers, if [there] is anyone among you [with] a word of exhortation, speak [it] directly to the people [who are here].” (Kukis mostly literal translation)

Acts 13:15 As was tradition, there were readings made from the Scriptures. Interestingly enough, a note from the synagogue directors was sent to Paul and Barnabas, saying, “Men and brothers, if any one of you has a word of edification to speak, let please, come up to the front and say it.” (Kukis paraphrase)

——————————

Paul's Sermon in the Antioch Synagogue

In vv. 16–22, Paul will give an abbreviated history of Israel, after which, he will speak of Jesus the Messiah. Two comments: (1) we are, no doubt, getting the edited version of what Paul had to say; and (2) keep in mind that Paul is moving towards a message about Jesus. Therefore we should be aware of the arc of this message. The Jewish hearers probably did not know where Paul was going to take this.

Regarding the next passage, one thing ought to stand out: are there gentiles being referenced in this passage or not in v. 16? Several translators treat the passage in this way.

Secondly, quite a number of translations place vv. 17 & 18 together as a single thought (and sentence). I considered doing that; but decided to simply divide up the passage as I did. Even though vv. 17 & 18 are certainly related, they do not have to be put together. You may prefer the translations which do (which combination I maintained below).

But rising up Paul and motioning with the hand, he said, “Men, Israelites, and the ones fearing the God, listen: the God of the people of this Israel, He selected fathers of us and the people He lifted up in the sojourning in a land of Egypt, and with an arm exalted, He led them out of her.

Acts

13:16–17

Rising up and motioning with [his] hand, Paul [then] said, “Men, Israelites, and those who fear God, listen: the God of this people [descended from] Israel, chose fathers from us and He lifted up the people during [their] stay in the land of Egypt. Then, with [His] arm lifted up, He led them out of [Egypt].

Paul rose up and signaled with his hand to quiet down. He then said, “Men, Israelites and all those who fear God, listen to me: the God of this people, those who were from the loins of Israel (Jacob), selected our forefathers as leaders from among the people. While our people were in Egypt, God lifted them up, to set them apart from the people of Egypt. Then, with divine strength, God led our ancestors out of Egypt.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But rising up Paul and motioning with the hand, he said, “Men, Israelites, and the ones fearing the God, listen: the God of the people of this Israel, He selected fathers of us and the people He lifted up in the sojourning in a land of Egypt, and with an arm exalted, He led them out of her.

Complete Apostles Bible And Paul, arising and motioning with his hand, said, "Men, Israelites, and you who fear God, listen:

The God of this people chose our fathers, and lifting up the people during their sojourn in the land of Egypt, and with an uplifted arm brought them out from it.

Douay-Rheims 1899 (Amer.) Then Paul rising up and with his hand bespeaking silence, said: Ye men of Israel and you that fear God, give ear.

The God of the people of Israel chose our fathers and exalted the people when they were sojourners in the land of Egypt: And with an high arm brought them out from thence:...

Holy Aramaic Scriptures And Paulus {Paul} arose, and waved his hand and said, “Men, sons of IysraIyl {Israel}, and those who are revering Alaha {God}, listen!

The Alaheh {The God} of this Ama {People} chose our fathers, and exalted and made them great while they were sojourners in the land of Mitsriyn {Egypt}, and with great Power {lit. a high Arm} brought them out from it.

James Murdock’s Syriac NT And Paul arose, and waved his hand, and said: Men, sons of Israel, and ye that fear God, hear ye.

The God of this people chose our fathers, and raised them up, and multiplied them, when they resided in the land of Egypt; and, with a high arm, he brought them out of it.

Original Aramaic NT And Paulus stood and lifted his hand and said, "Men, Sons of Israel and those who are worshipers of God, listen.

The God of this people chose our fathers and raised up and multiplied them when they were foreigners in the land of Egypt and with a high arm he brought them forth from it.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And Paul, getting up and making a sign with his hand, said, Men of Israel, and you who have the fear of God, give ear.

The God of this people Israel made selection of our fathers, lifting the people up from their low condition when they were living in the land of Egypt, and with a strong arm took them out of it.

Bible in Worldwide English Then Paul stood up and put out his hand. He said, Men of Israel and you who worship and fear God, please listen to me. The God of the people of Israel chose our fathers. He made the people into a large tribe when they were strangers in the land of Egypt. God brought them out of Egypt by his power.

Easy English So Paul stood up. He raised his hand towards the people so that they would listen to him. Then he said to them, ‘Some of you are Jews, like us. Some of you are Gentiles who now worship our God. All of you, listen carefully to me.

The God of the people of Israel chose our ancestors to be his people. While they lived in Egypt, God caused his people to become a very large group. They lived as foreign people in Egypt. But God used his great power to bring them out from that country.

Easy-to-Read Version–2008 Paul stood up, raised his hand to get their attention, and said, "People of Israel and all you others who worship the true God, please listen to me! The God of Israel chose our ancestors. And during the time our people lived in Egypt as foreigners, he made them great. Then he brought them out of that country with great power.

God’s Word™ Then Paul stood up, motioned with his hand, and said, “Men of Israel and converts to Judaism, listen to me. The God of the people of Israel chose our ancestors and made them a strong nation while they lived as foreigners in Egypt. He used his powerful arm to bring them out of Egypt, and he put up with them for about forty years in the desert. V. 18 is included for context.

Good News Bible (TEV) Paul stood up, motioned with his hand, and began to speak: "Fellow Israelites and all Gentiles here who worship God: hear me!

The God of the people of Israel chose our ancestors and made the people a great nation during the time they lived as foreigners in Egypt. God brought them out of Egypt by his great power, and for forty years he endured them in the desert. V. 18 is included for context.

J. B. Phillips Paul shows the Jews where their history leads

So Paul stood up, and motioning with his hand, began: “Men of Israel and all of you who fear God, listen to me. The God of this people Israel chose our fathers and prospered the people while they were exiles in the land of Egypt.

The Message Paul stood up, paused and took a deep breath, then said, “Fellow Israelites and friends of God, listen. God took a special interest in our ancestors, pulled our people who were beaten down in Egyptian exile to their feet, and led them out of there in grand style.

NIRV Paul stood up and motioned with his hand. Then he said, “Fellow Israelites, and you Gentiles who worship God, listen to me! The God of Israel chose our people who lived long ago. He blessed them greatly while they were in Egypt. With his mighty power he led them out of that country.

New Life Version Paul got up. He raised his hand and said, “Jewish men and you who honor God, listen! The God of the Jews chose our early fathers and made them a great people during the time they lived in the land of Egypt. With a strong hand He took them out from there.

New Simplified Bible Then Paul stood up gestured with his hand and said: »Men of Israel, and you who reverence God, listen.« »The God of this people of Israel chose our fathers, and exalted the people when they lived as strangers in the land of Egypt. He brought them out of Egypt with his great strength.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible TIME FOR A HISTORY LESSON

Paul stood up and stretched out his hand as he addressed the group. “Gentlemen of Israel and any others of you who respect God, please listen to me. The God of Israel picked our ancestors for something special. He grew them into a great nation during their long stay in Egypt. Then with his strong arm he picked them up and carried them out of there.

Contemporary English V. Paul got up. He motioned with his hand and said: People of Israel, and everyone else who worships God, listen! The God of Israel chose our ancestors, and he let our people prosper while they were living in Egypt. Then with his mighty power he led them out, and for about forty years he took care of them in the desert. V. 18 is included for context.

The Living Bible So Paul stood, waved a greeting to them[b] and began. “Men of Israel,” he said, “and all others here who reverence God, let me begin my remarks with a bit of history. “The God of this nation Israel chose our ancestors and honored them in Egypt by gloriously leading them out of their slavery.

New Berkeley Version .

New Living Translation So Paul stood, lifted his hand to quiet them, and started speaking. “Men of Israel,” he said, “and you God-fearing Gentiles, listen to me.

“The God of this nation of Israel chose our ancestors and made them multiply and grow strong during their stay in Egypt. Then with a powerful arm he led them out of their slavery.

The Passion Translation Paul stood and motioned that he had something to say. He said, “Listen, all of you Jews and non-Jews who worship God. The God of Israel divinely chose our ancestors to be his people. While they were enslaved in Egypt, he made them great, both in numbers and in strength, until he unveiled his mighty power and led them out of bondage.

Plain English Version Paul told the Antioch people the message about Jesus

So Paul stood up and lifted up his hand to get the people to be quiet and listen to him. Then he said, “All you Jewish men and all you other people that respect God, listen to me. A long time ago, the God of us Jewish people picked our grand-fathers to be his own people. They went to the country called Egypt to live, and while they were there, God made them strong, and they had a lot of kids. So they became a really big mob of people. Then God used his great power to take them out of that country.

UnfoldingWord Simplified T. So Paul stood up and motioned with his hand so that the people would listen to him. Then he said, "Fellow Israelites and you non-Jewish people who also worship God, please listen to me! God, whom we Israelites worship, chose our ancestors to be his people, and he caused them to become very numerous while they were foreigners living in Egypt. Then God did powerful things in order to lead them out of slavery.

William's New Testament Then Paul got up and motioned with his hand and said: "Fellow Israelites, and you who reverence God, listen! The God of this people Israel chose our forefathers, and made this people important during their stay in Egypt, and then with an uplifted arm He led them out of it.

Partially literal and partially paraphrased translations:

American English Bible So Paul got up, and with a sweeping gesture, he said:

‘Men, IsraElites, and all of you who fear God, listen!

‘The God of the people of IsraEl chose our ancestors, and when they were visitors in the land of Egypt, He elevated them… He raised His arm and brought them out of there.

Beck’s American Translation .

Breakthrough Version When Paul stood up and motioned with his hand, he said, "Men, Israelis, and the people who fear God, listen. The God of this ethnic group, Israel, selected our fathers and put the ethnic group up high in the foreign residency in the land of Egypt. And with a high arm, He led them out of it.

Common English Bible Standing up, Paul gestured with his hand and said, “Fellow Israelites and Gentile God-worshippers, please listen to me. The God of this people Israel chose our ancestors. God made them a great people while they lived as strangers in the land of Egypt. With his great power, he led them out of that country.

Len Gane Paraphrase Then Paul stood up and motioning with his hand said, "Men of Israel and you who fear God, listen closely.

"The God of this people Israel chose our forefathers and exalted the people when they were living as foreigners in the land of Egypt, and with superior strength he brought them out of there.

A. Campbell's Living Oracles Then Paul stood up, and waiving his hand, said, Men of Israel, and you that fear God, hearken. The God of this people chose our fathers, and raised the people while sojourning in the land of Egypt; and led them out of it with an uplifted arm.

New Advent (Knox) Bible Then Paul stood up, and made a gesture with his hand to claim audience. Listen, he said, men of Israel, and all you who worship the true God.[3] The God of this people of Israel chose out our fathers, and made his people great at the time when they were strangers in the land of Egypt, stretching out his arm to deliver them from it.

[3] ‘You who worship the true God’, that is, Gentile adherents of the Jewish faith, like Cornelius (10.2).

NT for Everyone So Paul stood up and motioned with his hand for attention.

“Fellow Israelites,” he said, “and the godfearers among you: listen. The God of this people Israel chose our ancestors, and he raised the people up to greatness during their stay in the land of Egypt. Then he led them out from there with his outstretched hand, and for about forty years he put up with them in the desert. V. 18 is included for context.

20^th Century New Testament So Paul rose and, motioning with his hand, spoke as follows: "Men of Israel and all here who reverence God, hear what I have to say. The God of this people Israel chose our ancestors, and during their stay in Egypt increased the prosperity of the people, and then 'with uplifted arm brought them out from that land.'

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation .

Revised Ferrar-Fenton Bible Paul accordingly stood up, and waving his hand, said: "Men of Israel, and those that reverence God, listen. The God of this people Israel chose our forefathers and raised up the nation during their residence in the land of Egypt, and with a high arm He led them out of it.

Free Bible Version Paul stood up, motioned with his hand to get their attention, and began speaking. “Men of Israel, and all of you who have reverence for God, listen to me.

The God of the people of Israel chose our forefathers, and gave our people prosperity during their stay in the land of Egypt. Then with his mighty power he led them out of Egypt, and he patiently dealt with them in the desert for about forty years. V. 18 is included for context.

God’s Truth (Tyndale) Then Paul stood up and beckoned with the hand, and said: Men of Israel, and you that fear God, give audience. The God of this people chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with a mighty arm brought them out of it, and about the time of forty years, suffered he their manners in the wilderness. V. 18 is included for context.

International Standard V Then Paul stood up, motioned with his hand, and said:

“Men of Israel and you who fear God, listen!

The God of this people Israel chose our ancestors and made them a great people during their stay in the land of Egypt, and with a public display of power [Lit. with an uplifted arm] he led them out of there.

Urim-Thummim Version Then Paul stood up and signaling with his hand said, Men of Israel, and you that venerate Elohim, give audience. The Elohim of this people of Israel chose our forefathers, and exalted the people when they lived as foreigners in the land of Egypt, and with an exalted arm he lead them out by himself.

Weymouth New Testament So Paul rose, and motioning with his hand for silence, said, "Israelites, and you others who fear God, pay attention to me.

The God of this people of Israel chose our forefathers, and made the people great during their stay in Egypt, until with wondrous power He brought them out from that land.

Worsley’s New Testament Then Paul stood up, and made a sign with his hand, and said, Men of Israel, and ye that fear God, give audience.

---The God of this people Israel chose our fathers, and raised the people, while they sojourned in the land of Egypt, and with mighty power brought them out of it.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) So Paul arose, motioned to them for silence and began, “Fellow Israelites and also all you who fear God, listen. The God of our people Israel chose our ancestors, and after he had made them increase during their stay in Egypt, he led them out by powerful deeds.

The Heritage Bible And Paul standing up and lowering his hand, said, Men, Israelites, and those fearing God, hear.

The God of this people of Israel chose out our fathers, and exalted the people in their foreign residency in the land of Egypt, and he led them out of it with a high arm.

New American Bible (2011) Paul’s Address in the Synagogue.

* So Paul got up, motioned with his hand, and said, “Fellow Israelites and you others who are God-fearing,* listen. The God of this people Israel chose our ancestors and exalted the people during their sojourn in the land of Egypt.^b With uplifted arm he led them out of it and for about forty years he put up with* them in the desert.^c V. 18 is included for context.

* [13:16–41] This is the first of several speeches of Paul to Jews proclaiming that the Christian church is the logical development of Pharisaic Judaism (see also Acts 24:10–21; 26:2–23).

* [13:16] Who are God-fearing: see note on Acts 8:26–40.

* [13:18] Put up with: some manuscripts read “sustained.”

b. [13:17] Ex 6:1, 6; 12:51.

c. [13:18] Ex 16:1, 35; Nm 14:34.

New Catholic Bible Paul’s Speech in the Synagogue. Then Paul stood up, motioned with his hand, and began to speak, saying, “Listen, men of Israel and you others who fear God![l] The God of this people Israel chose our ancestors and made our people great while they were dwelling as foreigners in Egypt. With uplifted arm, he led them out, and for about forty years he endured their conduct in the desert. V. 18 is included for context.

[l] Others who fear God: Gentiles who accept the beliefs and moral principles of Judaism without becoming members of the Jewish people by circumcision.

New Jerusalem Bible Paul stood up, raised his hand for silence and began to speak: 'Men of Israel, and fearers of God, listen! The God of our nation Israel chose our ancestors and made our people great when they were living in Egypt, a land not their own; then by divine power he led them out and for about forty years took care of them in the desert. V. 18 is included for context.

Revised English Bible–1989 Paul stood up, raised his hand for silence, and began. “Listen, men of Israel and you others who worship God! The God of this people, Israel, chose our forefathers. When they were still living as aliens in Egypt, he made them into a great people and, with arm outstretched, brought them out of that country.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible So Sha’ul stood, motioned with his hand, and said:

“Men of Isra’el and God-fearers, listen! The God of this people Isra’el chose our fathers. He made the people great during the time when they were living as aliens in Egypt and with a stretched-out arm he led them out of that land. Exodus 6:6; 12:51

Hebraic Roots Bible And rising up, and signaling with his hand, Paul said, Men, Israelites, and the ones fearing YAHWEH, listen.

The Elohim of this people chose our forefathers and exalted and magnified them while they were sojourners in the land of Misrayin. And with a high arm, He brought them out from it.

Holy New Covenant Trans. Paul stood up. He raised his hand and said, “Men of Israel, and you other people who have awesome respect for the true God, please listen to me! The God of our people, Israel, chose our ancestors. God made His people great during the time that they lived in Egypt as strangers. God brought them out of that country with great power.

The Scriptures 2009 And Sha’ul, standing up and motioning with his hand said, “Men, Yisra’ělis, and those fearing Elohim, listen:

“The Elohim of this people Yisra’ěl did choose our fathers, and exalted the people in their sojourning in the land of Mitsrayim, and with a high arm He brought them out of it.

Tree of Life Version So Paul, standing up and motioning with his hand, said, “Men of Israel and God-fearers, listen. The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an outstretched arm He led them out of there.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...Standing (Up) but Paul and Motioning [with] the hand says Men Israelites and The [Men] Fearing the god hear! {me} The God [of] the people this {of} israel chooses the fathers [of] us and the people [He] raises in the visit in earth [of] egypt and with arm high [He] leads them from her...

Alpha & Omega Bible PAULOS (Paul) STOOD UP, AND MOTIONING WITH HIS HAND SAID, “MEN OF ISRAEL, AND YOU WHO FEAR THEOS (The Alpha & Omega), LISTEN:

“THE THEOS (The Alpha & Omega) OF THIS PEOPLE ISRAEL CHOSE OUR FOREFATHERS AND MADE THE PEOPLE GREAT DURING THEIR STAY IN THE LAND OF EGYPT, AND WITH AN UPLIFTED ARM HE LED THEM OUT FROM IT.

Awful Scroll Bible Indeed Paul rising-up, and accordingly-shaking with his hand, said, "Men, Israelites, and those reverencing God, be giving ear!

(")The God of this-same people Israel, himself calls-out our fathers, and elevates the people from-within residing-among the land of Egypt, and with an uplifted arm He led- them -out of there.

Concordant Literal Version .

exeGeses companion Bible And Paulos rises, signals with his hand,

and says, Men - Yisra Eliym,

and you who awe Elohim, hearken!

The Elohim of this people of Yisra El

selected our fathers,

and exalted the people

in their settling in the land of Misrayim,

and with a high arm he led them from it:...

Orthodox Jewish Bible And having got up and having motioned with his hand, Rav Sha’ul said, “Anshei Yisroel, and Yirei Elohim, listen!

“Elohei HaAm Yisroel chose Avoteinu. Hashem made the people great during their sojourn in Eretz Mitzrayim, and with an uplifted arm He led them out of it, [SHEMOT 6:1,6,7; 14:8; DEVARIM 7:6-8]

Rotherham’s Emphasized B. And Paul <|standing up| and making a sign with his hand> said—

Ye men of Israel! and such as revere God! hearken:—

||The God of this people Israel|| chose our fathers, and ||the people|| he exaltedˎ by their sojourn in the land of Egypt,—and |with a high arm| brought he them out of it^b;

and |for the time of about forty years| bare with their manners in the desert^c; and <overthrowing seven nations in the land of Canaan>^d gave them their land as an inheritance^e—about four hundred and fifty years.

^bExo. vi. 1, 6.

^cDeu. i. 31.

^dDeu. vii. 1.

^eJos. xiv. 1.

Worrell New Testament And Paul, standing up, and beckoning with his hand, said, "Men of Israel, and ye who fear God, hearken!

The God of this people Israel chose our fathers; and He exalted the people in their sojourn in the land of Egypt; and, with a high arm, He led them forth out of it.

Expanded/Embellished Bibles:

The Amplified Bible So Paul stood up, and motioning with his hand, he said,

“Men of Israel, and you who fear God, listen! The God of this people Israel chose our fathers and made the people great and numerous during their stay [as foreigners] in the land of Egypt, and then with an uplifted arm [The symbol of God’s great power.] He led them out of there.

An Understandable Version So, Paul stood up, and motioning with his hand [to get their attention], he said, “You Israelites and those who have great respect for God, listen [to me]. The God of Israel chose our forefathers [to be His people] and made them a great people when they lived in Egypt, and with His mighty power He led them out of it.

The Expanded Bible Paul stood up, ·raised [or motioned with] his hand, and said, “·You Israelites [Men, Israelites] and you who ·worship [^Lfear] God [^CGentiles who worshiped the God of Israel; 10:2], please listen! The God of the Israelites chose our ·ancestors [^Lfathers; C Abraham, Isaac, and Jacob; Gen. 12—36]. He made the people great during the time they lived [as foreigners/aliens] in Egypt, and he brought them out of that country with ·great power [^La raised/uplifted arm].

Jonathan Mitchell NT So, arising (or: after standing up) and gesturing – making a downward motion – with [his] hand, Paul said, "Men (= Gentlemen), Israelites – as well as the folks fearing God (i.e., the God-fearers: Gentile proselytes) – listen, and hear.

"The God of this people Israel picked out and chose our fathers (= ancestors), then exalted (put up high) the people during [their] period of living as alien residents (as foreigners) within the land of Egypt. Next He led them out of it with an uplifted (high) arm,...

Syndein/Thieme Then Paul stood up, and, beckoning with his hand {Jewish custom. Typical motion of the hands to indicate I am ready to speak, quiet please and puts them at ease}, said, "Men of Israel {fellow Jews}, and you that fear God {men with positive volition at the point of God consciousness}, LISTEN CAREFULLY."

"The God of this people of Israel chose our fathers {Abraham, Isaac, and Jacob}, and exalted the people when they temporarily lived as strangers {slaves} in the land of Egypt, and with an high arm He brought them out of it."

{Note: Similar to Stephen's speech in Jerusalem, Paul started with historical references and it took a while for the Jews to realize Paul was stating that Jesus Christ IS Jehovah . . . the 'God of this people'. Paul held the clothes of the men who stoned Stephen to death. Paul now gives a very similar speech fully knowing what the result could be! And, with No fear!}

Translation for Translators Paul said that God helped Israel and gave them the land of Canaan.

Acts 13:16-20

So Paul stood up and motioned with his right hand so that the people would listen to him. Then he said, “Fellow Israelis and you non-Jewish people who also worship God, please listen to me! God, whom we (inc) Israelis worship, chose our ancestors to be his people, and he caused them to become very numerous while they were foreigners living in Egypt. Then after many years, God helped them [MTY] powerfully and led them out of there.

The Voice Paul rose to his feet, offered a gesture of greeting, and began his message.

Paul: Israelites and other God-fearing people, please hear me. The God of the Israelites chose our ancestors and helped them become a large population while they were living in Egypt many years ago. He displayed His great power by leading them out of that powerful nation.

Bible Translations with Many Footnotes:

Lexham Bible So Paul stood up, [*Here the participle (“stood up”) is translated as a finite verb because of English style] and motioning with his [*Literally “the”; the Greek article is used here as a possessive pronoun] hand, he said, “Israelite men, and those who fear God, listen! The God of this people Israel chose our fathers and exalted the people during their [*Literally “the”; the Greek article is used here as a possessive pronoun] stay in the land of Egypt, and with uplifted arm he led them out of it.

NET Bible® So Paul stood up,⁶⁴ gestured⁶⁵ with his hand and said,

“Men of Israel,⁶⁶ and you Gentiles who fear God,⁶⁷ listen: The God of this people Israel⁶⁸ chose our ancestors⁶⁹ and made the people great⁷⁰ during their stay as foreigners⁷¹ in the country⁷² of Egypt, and with uplifted arm⁷³ he led them out of it.

^64tnThis participle, ἀναστάς (anastas), and the following one, κατασείσας (kataseisas), are both translated as adverbial participles of attendant circumstance.

^65tnOr “motioned.”

^66tnOr “Israelite men,” although this is less natural English. The Greek term here is ἀν ρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

^67tnGrk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

^68tnOr “people of Israel.”

^69tnOr “forefathers”; Grk “fathers.”

^snNote how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

^70tnThat is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

^71tnOr “as resident aliens.”

^72tnOr “land.”

^73snHere uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

The Spoken English NT So Paul got up and signaled for quiet with his hand. He said,
Fellow Israelites, and people who revere God,^t listen.

The God of this people, Israel, chose our ancestors. And God made our people^u prosper during their stay in Egypt, and led them out of there with great power.^v

^t.These are people who worship God but have not gone the whole way to becoming Jews (e.g. by being circumcised).

^u.Lit. “the people (spiritual gift.).”

^v.Lit. “with arm lifted up.” See Exodus 6:1; Exodus 6:6; Exodus 12:51.

Wilbur Pickering’s New T. Paul expounds the Gospel
So standing up and motioning with his hand, Paul said: “Men of Israel and you who fear God, listen.

The God of this people chose our fathers, and prospered the people during their sojourn in the land of Egypt, and brought them out of it with an uplifted arm.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation Then Paul having gotten up and having motioned with his hand, said, "Men, Israelites, and the ones fearing God, pay attention!

"The God of this people Israel chose our fathers and exalted the people [fig., made the people prosper] during their sojourning in the land of Egypt, and with an uplifted arm He led them out from it.

Benjamin Brodie’s trans. Then Paul, rising and motioning with his hand, said: “Men, Israelites [Jewish citizens], and those who fear God [proselytes of righteousness], listen to me.

The God of this people Israel selected our fathers [ancestors] and lifted up His people during their sojourn [alien residence] in the land of Egypt, and with a raised arm He brought them out of it, ...

Bond Slave Version Then Paul stood up, and beckoning with his hand said, Men of Israel, and you that fear God, give audience. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.

Charles Thomson NT Whereupon Paul stood up and beckoning with his hand for attention, said, Men of Israel and ye who fear God, hearken!

The God of the people Israel chose our fathers and exalted the people when they sojourned in the land of Egypt, and with an uplifted arm brought them out of it;

and for the space of about forty years bore with their behaviour in the wilderness. V. 18 is included for context.

Far Above All Translation Then Paul got up and signalled with his hand and said, “Men and Israelites, and you who fear God, listen. The God of this people chose our fathers, and exalted the people during their stay in the land of Egypt, and with a high arm he brought them out of it.

Modern Literal Version 2020 Now after Paul stood up and beckoned with the hand, he said,
Men, Israelites, and the ones who fear God, listen°:

The God of this people chose our fathers and exalted the people in their foreign residency, in the land of Egypt, and he led them forth out-of it with a high arm. {Exodus 12:37, Deu 5:15}

NT (Variant Readings) And Paul stood up, and beckoning with the hand said:

Men of Israel, and ye that fear God, hearken!

The God of this people °Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it.

°MT omits "Israel"

World English Bible Paul stood up, and beckoning with his hand said, “Men of Israel, and you who fear God, listen.

The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it.

The gist of this passage: Paul makes a hand gesture and then begins to speak about Israel.

16-17

Acts 13:16a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
anistêmi (ἀνίστημι) [pronounced ahn-ISS-tay-mee]	raising [up], standing erect; causing to appear; being born; rising, standing, getting up; coming; getting ready; setting out	masculine singular, aorist active participle, nominative case	Strong’s #450
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
Paûlos (Παλος) [pronounced POW-loss]	small, little; transliterated, Paul, Paulos, Paulus	masculine singular proper noun; a person; nominative case	Strong’s #3972
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
kataseíō (κατασείω) [pronounced kat-as-Ī-oh]	motioning; swaying downward, shaking; making a sign, signaling with the hand; beckoning	masculine singular, aorist active participle, nominative case	Strong’s #2678
tê (τ) [pronounced tay]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of; who	feminine singular definite article; dative, locative and instrumental cases	Strong’s #3588
cheir (χείρ, χειροός, ἡ) [pronounced khīr]	hand; handwriting; found in a figurative sense: by [or from] the power [might, activity, means, help, hand] of someone	feminine singular noun; dative, locative or instrumental case	Strong's #5495

Translation: Rising up and motioning with [his] hand,...

I took the subject of the main verb, Paul, and moved it to the phrase which follows. This is legitimate in the realm of translation, as its morphology tells us that Paul is the subject of the main verb.

At present, in this narrative, we are in a synagogue in Antioch of Pisidia.

Now, any of the men who have arrived there at the synagogue were invited to speak. We do not know, at this point in the narrative, if they are known, if their message is known, or anything else. Based upon what I am reading, the people in this synagogue are operating on positive volition toward the gospel, but they do not really know what sort of a message that they are going to get from this out-of-town group (Paul and Barnabas).

Paul, as he did in the previous recorded stop, takes the lead once again (we do not know if Barnabas or anyone else spoke here at this synagogue).

Paul rises up to give a message, and he motions with his hand. When I first read this, I thought, Paul is signaling for those in the congregation to be quiet. But now that I read this in its literal form, this could have been a waving of the hand to those with whom he was traveling. So, Paul could have been saying to Barnabas, “Don’t worry about this; I’ve got it covered. Just stay seated.” Today, this would be done with Paul sitting at the end of the row, and he immediately stands, but he holds his right hand out, palm toward his fellow evangelist. Without speaking a word, he is telling them, “Just stay seated, I’ve got this.”

Sometimes hand signals change over the years, so perhaps he did the same thing, but with a different hand or in a slightly different way.

So, one way to interpret this is, Paul stands up and there is murmuring among the crowd, and he holds up his hand in such a way as to say, “Cool it, I’ve got the floor.” But that would assume that there were people in the crowd who knew Paul, knew why he was here, and they wanted to protest him standing up. I do not think that they people in this synagogue were this impolite. In the future, they might be; but not at this point in time.

I think what is happening here is, Paul has motioned to Barnabas, “Stay seated, I got this.”

We don’t know if this is a group of two now or if anyone else was with Paul and Barnabas.

Acts 13:16b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
epô (ἔπω) [pronounced EHP-oh]	to speak, to say [in word or writing]; to answer, to bring word, to call, to command, to grant, to tell	3^rd person singular, aorist active indicative	Strong’s #2036
andres (ἄνδρες) [pronounced AHN-drehç]	men, males; noble men; adult males; men or women; people; husbands; [a group of] men and women [generic use]	masculine plural noun; vocative	Strong’s #435
Israēlítai (̓Ισραηλται) [pronounced is-rah-ale-EE-tie]	he shall be a prince of God; transliterated, Israelites	masculine plural proper noun; vocative	Strong’s #2475

Translation: ...Paul [then] said, “Men, Israelites,...

Then is actually a legitimate word to insert here, as the actions of the aorist participles precede the action of the main verb.

Paul addresses the people there, careful not to leave anyone out. Bear in mind, this crowd may have included a handful of gentiles. Being that this was a synagogue, obviously there were Jews there.

Acts 13:16c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
phobeô (φοβέω) [pronounced fohb-EH-oh]	active: frightened, fearing, striking with fear, passive: being frightened, alarmed, scared; metaphorically: being in awe of, revering; having reverence for	masculine plural, present (deponent) middle or passive participle, nominative case	Strong’s #5399
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, accusative case	Strong’s #2316
akoúô (ἀκούω) [pronounced ah-KOO-oh]	hear; hear and pay attention to; listen to; hear and understand	2^nd person plural, aorist active imperative	Strong’s #191

Translation: ...and those who fear God, listen:...

Paul addresses those who fear God, which, ideally speaking, should be everyone in the room. However, I would understand this to include anyone else in the building who is there, occupied with the Revealed God of the Jews.

Paul calls upon this group to listen.

Acts 13:16 Rising up and motioning with [his] hand, Paul [then] said, “Men, Israelites, and those who fear God, listen:... (Kukis mostly literal translation)

Acts 13:17a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, nominative case	Strong’s #2316
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	masculine singular definite article, genitive/ablative case	Strong’s #3588
laos (λαός) [pronounced lah-OSS]	people, people group, tribe, nation, all those who are of the same stock and language; of a great part of the population gathered together anywhere	masculine singular noun; genitive/ablative case	Strong's #2992
toutou (τούτου) [pronounced TOO-too]	this, that, of this one, from this thing	intermediate demonstrative pronoun; masculine singular; genitive or ablative case	Strong's #3778 (the genitive masculine or neuter is also known as Strong's #5127)
Israêl (Ισραήλ) [pronounced is-rah-ALE]	he shall be a prince of God; transliterated Israel	proper singular noun; masculine, Indeclinable	Strong’s #2474
eklegomai (ἐκλέγομαι) [pronounced ek-LEHG-om-ahee]	to select, to make a choice, to choose (out); the chosen	3^rd person singular, aorist middle indicative	Strong’s #1586
pateres (πατέρες) [pronounced pat-EHR-ehs]	fathers, parents; forefathers, ancestors; metaphorically, originators or transmitters; authors of a family; paternal figures; titles of honor; a teachers	masculine plural noun; accusative case	Strong’s #3962
hêmn (ἡμν) [pronounced hay-MOHN]	us, of us, from us, our, [of] ours	1^st person plural, personal pronoun; genitive/ablative case	Strong’s #2257 (from Strong’s #1473)

Translation: ...the God of this people [descended from] Israel, chose fathers from us...

Paul sets the scene, going back to Israel in Egypt. This first phrase does not make that clear. But, from a group of Israelites, Paul says the God selected men whom he calls fathers here. These would be men in authority who would be considered the fathers of Israelites. These are men who would be in an authority position.

Acts 13:17b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
laos (λαός) [pronounced lah-OSS]	people, people group, tribe, nation, all those who are of the same stock and language; of a great part of the population gathered together anywhere	masculine singular noun; accusative case	Strong's #2992
hupsoô (ὑψόω) [pronounced hoop-SOH-oh]	to lift up [on high], to exalt, to elevate; metaphorically: to raise to the very summit of opulence and prosperity; to raise to dignity, honour and happiness	3^rd person singular, aorist active indicative	Strong’s #5312
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
tê (τ) [pronounced tay]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of; who	feminine singular definite article; dative, locative and instrumental cases	Strong’s #3588
paroikía (παροικία) [pronounced par-oy-KEE-ah]	stay, foreign residency, sojourn (ing), foreign resident, dwelling in a strange land; dwelling near or with someone	feminine singular noun; dative, locative or instrumental case	Strong’s #3940
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
gê (γ, γς, ἡ) [pronounced gay]	earth; soil, ground; land; [inhabited] earth	feminine singular noun; dative, locative or instrumental case	Strong’s #1093
Aiguptos (Αἴγυπτος) [pronounced EI-goop-toss]	double straits; transliterated, Egypt us; translated, Egypt	proper noun, which appears to be a masculine singular; genitive/ablative case	Strong’s #125

Translation: ...and He lifted up the people during [their] stay in the land of Egypt.

God, while Israel was in Egypt, exalted them. The idea is, God sets them apart and lifts them up before the Egyptians. We would understand this to mean that, while the people of Israel are in Egypt, God exalts them. This may seem strange, because they are slaves in Egypt (the Jews were invited there at first, but were enslaved perhaps 50–100 years later).

God, at some point, decides to bring all Israel out of Egypt. So, prior to the Exodus, God is going to bring plagues or judgments to Egypt, but He will not inflict all of these judgments upon Israel. So, in that respect, Israel will be exalted, and the Egyptians were abased.

Throughout their 400 year stay in Egypt, the sons of Jacob remained separate from the Egyptians. Now, there was likely some intermarriage with Egyptians—at least during that first generation. However, those women would have been brought into Goshen to live. It would have been a commitment to marry a Hebrew at that time.

Throughout all of this time, the Hebrew people married and had a lot of children. This was true when first entering into Egypt by invite; but it continued to be true, even after they were put into slavery.

God brought plagues or judgments against the Egyptian people; and they resisted these judgments, as did their Pharaoh. In at least two of these judgments, there were ways for the Egyptian people to not be judged. In order for that to happen, they would have to obey the words of Moses.

The coming of Moses back to Egypt and the plagues are covered in Exodus 3–12 (HTML) (PDF) (WPD) (Folder).

Acts 13:17c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
meta (μετά) [pronounced meht-AH]	with, among, in the company of, in the midst of	preposition with the genitive/ablative case	Strong’s #3326
brachiôn (βραχίων) [pronounced brahkh-EE-own]	an arm; arm of God is a Hebrew idiom for the might, strength	masculine singular noun; genitive/ablative case	Strong’s #1023
hupsêlos (ὑψηλός) [pronounced hoop-say-LOSS]	lofty (in place or character): high (-er, -ly) (esteemed); exalted, eminent	masculine singular adjective; genitive/ablative case	Strong’s #5308
exagô (ἐξάγω) [pronounced ex-AG-oh]	to lead (out, forth), to bring (forth, out), to fetch	3^rd person singular, aorist active indicative	Strong’s #1806
autous (αὐτούς) [pronounced ow-toose]	them, to them, toward them; same	3^rd person masculine plural personal pronoun; accusative case	Strong’s #846
ek (ἐκ) [pronounced ehk]	out of, out from, from, by, at, of	preposition	Strong’s #1537
Here, spelled ex (ἐξ) [pronounced ehks], because it comes before a vowel.
autês (αὐτς) [pronounced ow-TAYC]	her, hers; of her; from her; same	3^rd person feminine singular personal or demonstrative pronoun; ablative/genitive case	Strong’s #846

Translation: Then, with [His] arm lifted up, He led them out of [Egypt].

At some point, God led the Israelites out of Egypt (the Egyptians and the Pharaoh all agreed, after the 10^th plagues, that all of the Israelites had to go). Moses will lead the Israelites out of Egypt in Exodus 13 (HTML) (PDF) (WPD) and Exodus 14 (HTML) (PDF) (WPD).

Acts 13:17 ...the God of this people [descended from] Israel, chose fathers from us and He lifted up the people during [their] stay in the land of Egypt. Then, with [His] arm lifted up, He led them out of [Egypt]. (Kukis mostly literal translation)

Acts 13:16–17 Rising up and motioning with [his] hand, Paul [then] said, “Men, Israelites, and those who fear God, listen: the God of this people [descended from] Israel, chose fathers from us and He lifted up the people during [their] stay in the land of Egypt. Then, with [His] arm lifted up, He led them out of [Egypt]. (Kukis mostly literal translation)

Paul is going to speak of the Israelite people as a nation—that will be the focus of his historical treatise.

Acts 13:16–17 Paul rose up and signaled with his hand to quiet down. He then said, “Men, Israelites and all those who fear God, listen to me: the God of this people, those who were from the loins of Israel (Jacob), selected our forefathers as leaders from among the people. While our people were in Egypt, God lifted them up, to set them apart from the people of Egypt. Then, with divine strength, God led our ancestors out of Egypt. (Kukis paraphrase)

——————————

Dividing up these verses is somewhat arbitrary. I simply look for a place where most translators begin and end a thought. The biggest area of disagreement is where does one place this 450 years? A few translations actually take is out of v. 20 and place it with v. 19. However, there are some manuscripts where this is placed elsewhere in v. 20 (not at the beginning, but at the end). Most of the translations had the context of v. 19 carried into the first half of the next verse. However, there were quite a number of translations which simply placed v. 20a into v. 19.

Although I said that the division of the passages is arbitrary; I have simply chosen the most common division of most translations and followed that.

There is no universal way of dividing up these verses. I did what made sense in the Greek, but even that might be problematic. The problem is, there are 3 additional words in the Byzantine Greek text and Scrivener Textus Receptus which are not found in the Westcott Hort text. So, in the Westcott Hort text, it appears that the 450 years belongs with the events which Paul has just talked about; but in the Byzantine Greek text and the Scrivener Textus Receptus, the 450 years applies to the incidents which follow.

What I am saying will not make much sense until you begin to read through the various translations provided below and compare them to the passage which follows:

I make reference to 4 different texts when I compare manuscripts. Let me say a few things about teach one. The way I have spoken of these, it sounds as if I had four separate ancient manuscripts found in four separate places, and I use them as the basis for my translation. Actually, these are four separate manuscripts each assembled from a variety of sources. I am providing the briefest of background for the four which I use.

Since some of the information is taken right out of Wikipedia, there are numerous footnotes. Those footnotes may be accessed in Wikipedia.

Comparing the Ancient Texts

Westcott and Hort Text:

From Wikipedia: The New Testament in the Original Greek is a Greek-language version of the New Testament published in 1881. It is also known as the Westcott and Hort text, after its editors Brooke Foss Westcott (1825–1901) and Fenton John Anthony Hort (1828–1892). Textual scholars use the abbreviations "WH" or "WHNU". It is a critical text, compiled from some of the oldest New Testament fragments and texts that had been discovered at the time.

Westcott and Hort state: "[It is] our belief that even among the numerous unquestionably spurious readings of the New Testament there are no signs of deliberate falsification of the text for dogmatic purposes." They find that without orthographic differences, doubtful textual variants exist only in one sixtieth of the whole New Testament (with most of them being comparatively trivial variations), with the substantial variations forming hardly more than one thousandth of the entire text.

According to Hort, "Knowledge of Documents should precede Final Judgments upon Readings". The two editors favoured two manuscripts: Vaticanus and Sinaiticus. They also believed that the combination of Codex Bezae with the Old Latin and the Old Syriac represents the original form of the New Testament text, especially when it is shorter than other forms of the text, such as the majority of the Byzantine text-type. In this they followed one of the primary principles of their fledgling textual criticism, lectio brevior, sometimes taken to an extreme, as in the theory of Western non-interpolations, which has since been rejected.¹

I use the Greek New Testament was assembled in 1881 by Drs. Brooke Foss Westcott and Fenton John Anthony Hort, primarily based on the Codex Sinaiticus and the Codex Vaticanus.

Byzantine Greek text:

Wikipedia: In the textual criticism of the New Testament, the Byzantine text-type (also called Majority Text, Traditional Text, Ecclesiastical Text, Constantinopolitan Text, Antiocheian Text, or Syrian Text) is one of the main text types. It is the form found in the largest number of surviving manuscripts of the Greek New Testament. The New Testament text of the Eastern Orthodox Church, the Patriarchal Text, as well as those utilized in the lectionaries, are based on this text-type. Whilst varying in at least 1,830 places,[1] it also underlies the Textus Receptus Greek text used for most Reformation-era (Protestant) translations of the New Testament into vernacular languages. Modern translations (since 1900) mainly use eclectic editions that conform more often to the Alexandrian text-type.

The Byzantine text is also found in a few modern Eastern Orthodox editions, as the Byzantine textual tradition has continued in the Eastern Orthodox Church into the present time. The text used by the Orthodox Church is supported by late minuscule manuscripts. It is commonly accepted as the standard Byzantine text.²

I use the Greek New Testament: Byzantine Textform The Greek Text Edited by Maurice A. Robinson and William G. Pierpont.

Scrivener Textus Receptus:

From Textus Receptus Bibles: In the latter part of the 19th century, F. H. A. Scrivener produced an edition of the Greek New Testament which reflects the Textus Receptus underlying the English Authorised Version.

F. H. A. Scrivener (1813-1891) attempted to reproduce as exactly as possible the Greek text which underlies the Authorised Version of 1611. However, the AV was not translated from any one printed edition of the Greek text. The AV translators relied heavily upon the work of William Tyndale and other editions of the English Bible. Thus there were places in which it is unclear what the Greek basis of the New Testament was. Scrivener in his reconstructed and edited text used as his starting point the Beza edition of 1598, identifying the places where the English text had different readings from the Greek. He examined eighteen editions of the Textus Receptus to find the correct Greek rendering, and made the changes to his Greek text. When he finished he had produced an edition of the Greek New Testament which more closely underlies the text of the AV than any one edition of the Textus Receptus.³

I use the Interlinear Greek New Testament Keyed to Strongs 1894 Scrivener Textus Receptus Version 2.0 Compiled by www.thechan.com

Tischendorf’s Greek text

From Wikipedia: Lobegott Friedrich Constantin (von) Tischendorf (18 January 1815 – 7 December 1874) was a German biblical scholar. In 1844, he discovered the world's oldest and most complete Bible dated to around the mid-4th century and called Codex Sinaiticus after Saint Catherine's Monastery at Mount Sinai, where Tischendorf discovered it.

Tischendorf was made an honorary doctor by the University of Oxford on 16 March 1865, and by the University of Cambridge on 9 March 1865 following his discovery. While a student gaining his academic degree in the 1840s, he earned international recognition when he deciphered the Codex Ephraemi Rescriptus, a 5th-century Greek manuscript of the New Testament.⁴

I use Tischendorf's 8th edition Greek New Testament with morphological tags Version 1.3.

I have chosen these four texts primarily because they are available in e-sword and they have all or most of the morphological markings. In each case, there were likely hundreds of people involved with assembling the original text; and then a number of people involved in digitizing these works for e-sword.

¹ From https://en.wikipedia.org/wiki/Westcott_and_Hort accessed October 22, 2023.

² From https://en.wikipedia.org/wiki/Byzantine_text-type accessed October 22, 2023.

³ From https://textusreceptusbibles.com/Scrivener accessed October 22, 2023.

⁴ From https://en.wikipedia.org/wiki/Constantin_von_Tischendorf accessed October 22, 2023.

And about forty years time He bore with them in the desert-wilderness. And casting down gentiles seven [years] in a land of Canaan, He apportioned the land of theirs. [And after these things,] about years four hundred and fifty.

Acts

13:18–20a

And [God] endured them for about forty years time in the desert-wilderness. [Then, having left the desert and entering into the land], they destroyed the gentiles [in] seven [years] in the land of Canaan. [God then] divided up their land ([this took] about four hundred and fifty years).

After that, God endured the horrendous behavior of the Exodus generation while they were in the desert-wilderness. However, working with the next generation, God took only seven years to destroy the gentiles in the land of Canaan. Then He divided up their land (all of this taking about 450 years).

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) And about forty years time He bore with them in the desert-wilderness. And casting down gentiles seven [years] in a land of Canaan, He apportioned the land of theirs. [And after these things,] about years four hundred and fifty.

Complete Apostles Bible Now for a time of about forty years He put up with them in the wilderness.

And destroying seven nations in the land of Canaan, He gave their land to them as an inheritance.

And after these things, for about four hundred and fifty years,...

Douay-Rheims 1899 (Amer.) And for the space of forty years endured their manners in the desert:

And, destroying seven nations in the land of Chaanan, divided their land among them by lot.

As it were, after four hundred and fifty years.

Holy Aramaic Scriptures And He nourished them in the desert; forty years.

And He destroyed seven Nations in the land of Kanan {Canaan}, and gave the land an inheritance for them. I placed all of v. 20 with the next passage for context.

James Murdock’s Syriac NT And he fed them in the wilderness forty years.

And he extirpated seven nations in the land of Canaan, and gave them their land for an inheritance.

And for four hundred and fifty years he gave them judges, until Samuel the prophet. I have included all of v. 20 here, because the Syriac gives a different sense.

Original Aramaic NT And he sustained them in the wilderness forty years.

And he destroyed seven nations in the land of Canaan, and he gave them their land for an inheritance.

For four hundred and fifty years he gave them Judges until Samuel The Prophet. I have included all of v. 20 here, because the Syriac gives a different sense.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And for about forty years he put up with their ways in the waste land.

And having put to destruction seven nations in the land of Canaan, he gave them the land for their heritage for about four hundred and fifty years. The BBE placed v. 20a as a part of v. 19.

Bible in Worldwide English For forty years in the wilderness God cared for them like a father. God took seven tribes out of the land of Canaan. Then he divided the land among our people. The BWE kept v. 20a as a part of v. 20; so that will be placed with the next passage.

Easy English The people of Israel did not obey God. But God took care of them in the wilderness for 40 years. He destroyed seven nations of people who lived in the land of Canaan. God gave their land to his own people so that they could live there. All of these things happened during about 450 years.

We can read about the Israelites when they left Egypt in Exodus 12.

Easy-to-Read Version–2008 And he was patient with them for 40 years in the desert. God destroyed seven nations in the land of Canaan and gave their land to his people. All this happened in about 450 years. At this point, ERV begins a new paragraph.

God’s Word™ Then he destroyed seven nations in Canaan and gave their land to his people as an inheritance. He did all this in about four hundred and fifty years. V. 18 was placed with the previous passage for context.

Good News Bible (TEV) God brought them out of Egypt by his great power, and for forty years he endured them in the desert. He destroyed seven nations in the land of Canaan and made his people the owners of the land. All of this took about 450 years. V. 17c is included for context.

J. B. Phillips Then he lifted up his arm and led them out of that land. Yes, and he bore with them for forty years in the desert. He destroyed seven nations in the land of Canaan before he gave them that land as their inheritance for some four hundred and fifty years. V. 17 is included for context.

The Message He took good care of them for nearly forty years in that godforsaken wilderness and then, having wiped out seven enemies who stood in the way, gave them the land of Canaan for their very own—a span in all of about 450 years.

NIRV He put up with their behavior for about 40 years in the desert. And he destroyed seven nations in Canaan. Then he gave the land to his people as their rightful share. All this took about 450 years.

New Life Version For about forty years He took care of them in the desert. He destroyed the people of seven nations in the land of Canaan. Then He divided the land and gave it to them as their own. V. 20a is placed with the next passage for context.

New Simplified Bible »He cared for them and endured their bad conduct in the wilderness for forty years. »He destroyed seven nations in Canaan and gave their land to his people as their inheritance. »Then he gave them judges until Samuel the prophet. This took about four hundred and fifty years. This is vv. 18–20. The perspective of the Simplified Bible seems to be, that from the time of the desert-wilderness to the time of Samuel the prophet was about 450 years. That time frame would start around a third of the way through Exodus and take us a ways into 1Samuel.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible They spent some 40 years in the badlands for their bad behavior; God patiently put up with them. After that, God eliminated seven nations in Canaan. [20] Then he gave that land to Israel, as the inheritance he had promised them. [21] This took about 450 years. [22]

²⁰13:19Canaan was the ancient name for what is now roughly the nation of Israel and the Palestinian National Authority.

²¹13:19“I’m giving every bit of this land to you and your descendants. This will be a family-owned land forever. I’ll be God to your family” (Genesis 17:8).

²²13:20“450” is a round number. The Jews lived in Egypt “430 years” (Exodus 12:40). Then, for their bad behavior, God made them stay in the badlands south of Israel for another generation, around 40 years (Numbers 14:33-34). Some Bible experts, however, say we shouldn’t take any of these numbers too literally.

Contemporary English V. Then with his mighty power he led them out, and for about forty years he took care of them in the desert. He destroyed seven nations in the land of Canaan and gave their land to our people. All this happened in about 450 years. V. 17c is included for context.

Goodspeed New Testament Then after he had taken care of them for forty years in the desert, he destroyed seven nations in Canaan, and settled them upon their land for about four hundred and fifty years.

The Living Bible And he nursed them through forty years of wandering around in the wilderness. Then he destroyed seven nations in Canaan and gave Israel their land as an inheritance. V. 20a is place with the next passage for context.

New Berkeley Version .

New Living Translation He put up with them [Some manuscripts read He cared for them; compare Deut 1:31.] through forty years of wandering in the wilderness. Then he destroyed seven nations in Canaan and gave their land to Israel as an inheritance. All this took about 450 years. [Kukis note: the NLT is the updated version of the TLB. As you can see, TLB went one direction and the NLT went in another.]

The Passion Translation For nearly forty years, he nourished them in the wilderness. He was the one who destroyed the seven nations inhabiting the land of Canaan and afterward gave the land to his people as their inheritance. This took about four hundred and fifty years.

Plain English Version Then they were in the desert country for 40 years. Sometimes they didn’t listen to God, but he looked after them anyway. Then they got to the country called Canaan, and God helped them fight against 7 different tribes, and they won. They killed all their enemies, and God gave that country to his own people to keep.

It was about 450 years from the time they went to Egypt, to the time they got that country.

Radiant New Testament He put up with their behavior for about 40 years in the desert. Then he destroyed seven nations in Canaan and gave that land to his people to live in. All this took about 450 years.

UnfoldingWord Simplified T. Even though they repeatedly disobeyed him, he endured their behavior for about forty years while they were in the wilderness. He enabled the Israelites to conquer seven people groups who were then living in the region of Canaan, and he gave their land to the Israelites to possess forever. All of these things happened about 450 years after their ancestors had gone to Egypt." The UST treats vv. 16–20a as a literary whole. V. 20b begins a new paragraph.

Partially literal and partially paraphrased translations:

American English Bible ‘But after that, He [had to] put up with their bad manners in the desert for 40 years. Then, after destroying seven nations in the land of CanaAn, He gave them each an inheritance of land… And all of this happened in a period of 450 years. Normally I have been linking to the site of the 2001 Translation, but thought that I would include their take on the 450 years (this document is in the Addendum). However, they add in 3 additional references, so maybe including this was not a good idea.

Beck’s American Translation .

Breakthrough Version And for about a forty year time, He took care of them in the backcountry. And after He took down seven nations in the land of Canaan, He portioned out their land for an inheritance about four hundred fifty years.

Common English Bible For about forty years, God put up with them in the wilderness. God conquered seven nations in the land of Canaan and gave the Israelites their land as an inheritance. This happened over a period of about four hundred fifty years.

Len Gane Paraphrase "For around forty years he put up with their bad manners in the wilderness.

"After destroying seven nations in the land of Canaan, he split up their land for them by lots. The Welcome Bible places v. 20a with the verses that follow.

A. Campbell's Living Oracles And for a space of about forty years, he endured their behavior in the wilderness. And having cast out seven nations in the land of Canaan, he distributed their country to them for an inheritance. And after these transactions, which lasted about four hundred and fifty years' he gave them judges, till Samuel the prophet. V. 20b is included for context.

New Advent (Knox) Bible For forty years he bore with their hard hearts in the wilderness; then he overthrew seven nations in the land of Chanaan, whose lands he gave them for an inheritance. Vv. 18–19 only.

NT for Everyone The God of this people Israel chose our ancestors, and he raised the people up to greatness during their stay in the land of Egypt. Then he led them out from there with his outstretched hand, and for about forty years he put up with them in the desert. He drove out seven nations from the land of Canaan, and gave them the land as their inheritance for about four hundred and fifty years. Vv. 17–20a in the NT for Everyone.

20^th Century New Testament For about forty years 'he bore with them in the Desert'; Then, after destroying seven heathen nations in Canaan, he allotted their land to this people--For about four hundred and fifty years.

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible He endured their conduct for about forty years in the wilderness.

And having vanquished seven nations in Canaan, He gave their land to His people as an inheritance.

All this took about 450 years.

An Understandable Version For about forty years He tenderly cared for them in the wilderness. And then He destroyed seven nations in the country of Canaan and gave the Israelites the land as an inheritance for about four hundred and fifty years. The AUV places v. 20a with v. 19.

Christian Standard Bible And for about forty years he put up with them [Other mss read he cared for them] in the wilderness; and after destroying seven nations in the land of Canaan, he gave them their land as an inheritance. This all took about 450 years.

Conservapedia Translation "He then put up with their conduct for about forty years in the desert."

"When He had destroyed seven nations in the land of Canaan, he divided their land to them by a lottery." Vv. 18–19 only.

Revised Ferrar-Fenton Bible And for the space of about forty years He endured their behaviour in the desert. Afterwards, when He had conquered seven nations in the land of Canaan, He entrusted them with the possession of their country for about four hundred and fifty years; and, contemporary with these events, He gave judges until the end of Samuel the prophet. Vv. 18–22 in Ferrar-Fenton.

Free Bible Version The God of the people of Israel chose our forefathers, and gave our people prosperity during their stay in the land of Egypt. Then with his mighty power he led them out of Egypt, and he patiently dealt with them in the desert for about forty years.

“After he had overthrown seven nations living in the land of Canaan, God divided their land among the Israelites and gave it to them to inherit. This took about four hundred and fifty years. V. 17 is included for context. V. 20a is placed with v. 19 in the FBV.

International Standard V After he had put up with [Other mss. read nourished] them for 40 years in the wilderness, he destroyed seven nations in the land of Canaan. Then God gave their land to the Israelis [Lit. to them] as an inheritance for about 450 years.

Montgomery NT "For about forty years he bore with them in the desert,

"and when he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance for about four hundred and fifty years. V. 20a is placed with v. 19 in the MNT.

UnfoldingWord Literal Text For about forty years he put up with them in the wilderness. [ Some ancient copies read, For about forty years he cared for them in the wilderness. ] After he had destroyed seven nations in the land of Canaan, he gave our people their land for an inheritance. All these events took place over four hundred and fifty years.

Urim-Thummim Version And about a period of 40 years he did endure their manners in the uninhabited place, and when he had destroyed 7 nations in the land of Canaan, he divided their land to them by lot. V. 20a is placed with v. 19 in the UTV.

Weymouth New Testament For a period of about forty years, He fed them, like a nurse, in the Desert. Then, after overthrowing seven nations in the land of Canaan, He divided that country among them as their inheritance for about four hundred and fifty years; and afterwards He gave them judges down to the time of the Prophet Samuel. V. 20 is included for context. V. 20a is placed with v. 19 in the Weymouth NT.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) For forty years he fed them in the desert, and after he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance. All this took four hundred and fifty years.

Dt 7:1

The Heritage Bible And about the time of forty years endured their habits in the wasteland.

And taking down seven races in the land of Canaan, he divided their land to them by lot. This is vv. 18–19 in the Heritage Bible.

New American Bible (2011) When he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance^d at the end of about four hundred and fifty years.* This is vv. 19–20a in the NAB.

* [13:20] At the end of about four hundred and fifty years: the manuscript tradition makes it uncertain whether the mention of four hundred and fifty years refers to the sojourn in Egypt before the Exodus, the wilderness period and the time of the conquest (see Ex 12:40–41), as the translation here suggests, or to the time between the conquest and the time of Samuel, the period of the judges, if the text is read, “After these things, for about four hundred and fifty years, he provided judges.”

d. [13:19] Dt 7:1; Jos 14:1–2.

New Catholic Bible “After he had destroyed seven nations in the land of Canaan, he gave their land to his people as their inheritance at the end of about four hundred and fifty years. [Four hundred and fifty years: this could also refer to the period of the Judges until the time of the prophet Samuel.] This is vv. 19–20a in the NCB.

Revised English Bible–1989 For some forty years he bore with their conduct in the desert. Then in the Canaanite country, after overthrowing seven nations, whose lands he gave them to be their heritage for some four hundred and fifty years, he appointed judges for them until the time of the prophet Samuel. This is all of v. 20 in the REB.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible For some forty years [Exodus 16:35; Numbers 14:34] he took care of them in the desert, and after he had destroyed seven nations [Deuteronomy 7:1] in the land of Kena‘an he gave their land to his people as an inheritance. All this took about 450 years.

Hebraic Roots Bible And He nourished them forty years in the wilderness. (Deut. 1:31)

And He pulled down seven nations in the land of Canaan, and gave their land to them as an inheritance. (Deut. 7:1)

And after these things, as four hundred and fifty years passed, He gave judges until Samuel the prophet. V. 20b is included for context.

Holy New Covenant Trans. For 40 years in the desert God was patient with them. He destroyed seven nations in the land of Canaan, giving their land to His people.

"All of this happened in about 450 years. Inexplicably, the HNC–NT seems to start a new paragraph with v. 20a, although, to read it, it certainly belongs with the previous verses.

The Scriptures 2009 “Now for a time of about forty years He sustained them in the wilderness.

“And having destroyed seven nations in the land of Kena’an, He gave their land to them as an inheritance. The Scriptures place v. 20a with what follows.

Tree of Life Version For about forty years He put up with them in the wilderness. And when He had destroyed seven nations in the land of Canaan, He gave their land as an inheritance—all of this took about 450 years.

As ought to be obvious, there is no clear consensus among the Jewish/Hebrew Names Bibles.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...and as having (forty years) time [He] endures them in the [one] deserted and Taking (Down) nations seven in earth {of} canaan [He] gives (lot) the earth [of] them as years four hundred and fifty...

Alpha & Omega Bible “FOR A PERIOD OF ABOUT FORTY YEARS HE PUT UP WITH THEM IN THE DESERT.

“WHEN HE HAD DESTROYED SEVEN NATIONS IN THE LAND OF CANAAN, HE DISTRIBUTED THEIR LAND AS AN INHERITANCE, ALL OF WHICH TOOK ABOUT FOUR HUNDRED AND FIFTY YEARS. The A&O Bible places v. 20a with v. 19.

Awful Scroll Bible (")And as a forty year time, He bears- their -manner from-within the wilderness.

(")And taking-down seven nations from-within the land of Canaan, He accordingly-grants-allotment of their land to them. The AS Bible places v. 20a with what follows.

Concordant Literal Version And for about forty years' time He carries them, as a nurse, in the wilderness."

And, pulling down seven nations in the land of Canaan, He distributes their land by lot"

(about four hundred and fifty years).

exeGeses companion Bible and about the time of forty years

he endured their manners in the wilderness:

and he took out seven goyim

in the land of Kenaan,

and allotted them their land:... The ECB places v. 20a with what follows.

Orthodox Jewish Bible “and lav davka (approximately) ARBA’IM SHANAH He put up with them in the desert [DEVARIM 1:31; BAMIDBAR 14:33,34; TEHILLIM 95:10; SHEMOT 16:35]

“and having destroyed SHIVAH GOYIM in eretz Kena’an, he gave as a nachalah (an inheritance) their land [DEVARIM 7:1; YEHOSHUA 14:2; 19:51; TEHILLIM 78:55]

“during lav davka (approximately) arba me’ot vachamashim shanah.

Rotherham’s Emphasized B. ...and |for the time of about forty years| bare with their manners in the desert^c; and <overthrowing seven nations in the land of Canaan>d gave them their land as an inheritance^e—about four hundred and fifty years.

^cDeu. i. 31.

^dDeu. vii. 1.

^eJos. xiv. 1.

Worrell New Testament And for about the time of forty years He bore them as a nursing father in the wilderness. And, having destroyed seven nations in the land of Canaan, He distributed by lot their land to them for about four hundred and fifty years. Worrell’s New Testament places v. 20a with v. 19.

Expanded/Embellished Bibles:

The Amplified Bible When He had destroyed seven nations in the land of Canaan, He gave their land [to our ancestors] as an inheritance—this took about four hundred and fifty years.

The Expanded Bible And he ·was patient with [put up with] them [And … them Some Greek copies read “And he cared for them.”] for forty years in the ·desert [wilderness; Ex. 16—Deut. 34]. God destroyed seven nations in the land of Canaan and gave the land to his people [^Las an inheritance]. All this happened in about four hundred fifty years [^Ca round number of the time Israel was in Egypt, wandering in the wilderness, and conquering the land].

Jonathan Mitchell NT Next He led them out of it with an uplifted (high) arm,

"and then for about forty years' time He carried them in His arms as a nurse [reading with p74, A, C and others; Aleph, B, C2, D and others read: put up (or: was tolerant) with their behavior, disposition, moods and manners] within the midst of the wilderness (desert; lonely and desolate place).

"Later, after pulling down seven nations (or: demolishing seven ethnic groups) within the land of Canaan, He distributed [A, C D2 and others add: to them] their land [D* reads: the land of the foreign tribes], by lot, as an inheritance

"– for about four hundred and fifty years.

Syndein/Thieme And about the time of forty years He put up with their manners in the wilderness."

{Note: If you add up the years Paul mentions here you total 573 where the same period of time in I Kings says is 480 year. Here Paul is addressing Jews in apostasy and includes their years of apostasy. God forgave the Jews their years of apostasy (which total 93 if you count them in the Old Testament) and the 480 does not include these years. No inconsistency.}

"And when He had destroyed seven nations in the land of Chanaan, He divided their land to them by lot."

Translation for Translators Even though they repeatedly disobeyed him, he cared for them for about 40 years while they were in the desert. He enabled the Israelis to conquer seven tribal groups who were then living in Canaan region, and he gave their land to us Israelis for us to possess. Our ancestors began to possess Canaan about 450 years after their ancestors had arrived in Egypt.”

The Voice Paul: For about 40 years, He endured their constant complaining in the wilderness. He opened up some land for them in Canaan by destroying the seven nations living there, and that land became their inheritance for about 450 years.

Bible Translations with Many Footnotes:

Lexham Bible And for a period of time of about forty years, he put up with them in the wilderness.

And after [*Here “after ” is supplied as a component of the participle (“destroying”) which is understood as temporal] destroying seven nations in the land of Canaan, he gave their land to his people [*The words “to his people ” are supplied as a clarification of who received the land] as an inheritance.

This took [*The words “This took ” are not in the Greek text but are supplied in keeping with English style] about four hundred and fifty years.

NET Bible® For⁷⁴ a period of about forty years he put up with⁷⁵ them in the wilderness.⁷⁶ After⁷⁷ he had destroyed⁷⁸ seven nations⁷⁹ in the land of Canaan, he gave his people their land as an inheritance.⁸⁰ All this took⁸¹ about four hundred fifty years.

^74tnGrk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

^75tnFor this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

^76tnOr “desert.”

^77tnGrk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

^78tnThe participle καθελ ν (kaqelwn) is taken temporally.

^79snSeven nations. See Deut 7:1.

^80tnGrk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

^81tnThe words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

The Spoken English NT Then,^w for a period of about forty years, God put up with them^x in the wilderness.

Then^y God destroyed seven nations in Canaan,^z and gave them their land as an inheritance.

All of that took about four hundred and fifty years.

^w.Lit. “And.”

^x.Or, following other mss, “took care of them.” See Deu_1:31, which is being alluded to here.

^y.Lit. “And.”

^z.Prn. kay-nan.

Wilbur Pickering’s New T. For a period of about forty years He put up with them in the wilderness.

And when He had destroyed seven nations in the land of Canaan, He gave them possession of their land. Pickering will give an explanation with the next passage.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation "And [for] about a forty year time He put up with their conduct in the wilderness.

"And having brought down [fig., conquered] seven nations in [the] land of Canaan, He distributed their land to them as an inheritance. V. 20a is placed with the next passage due to context.

Benjamin Brodie’s trans. And for about forty years, He put up with them [their ungrateful and rebellious behavior] in the wilderness,

Then, after destroying seven nations in the land of Canaan [the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites], He gave the land to them as an inheritance,

For about four hundred and fifty years .

Berean Literal Bible The God of this people Israel chose our fathers and exalted the people in the sojourn in the land of Egypt, and with uplifted arm He brought them out of it, and for a period of about forty years He endured their ways in the wilderness, and having destroyed seven nations in the land of Canaan, He gave as an inheritance their land—during four hundred and fifty years. V. 17 is included for context.

Bond Slave Version And about the time of forty years suffered he their manners in the wilderness. And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. V. 20a is placed with the next passage due to context.

Charles Thomson NT The God of the people Israel chose our fathers and exalted the people when they sojourned in the land of Egypt, and with an uplifted arm brought them out of it;

and for the space of about forty years bore with their behaviour in the wilderness.

And having destroyed seven nations in the land of Chanaan, he distributed their land among them.

And after these things, which took up about four hundred and fifty years, he gave them judges till Samuel the prophet. Vv. 17 & 20 are included for context.

Context Group Version And for about the time of forty years as a foster-father he carried them in the wilderness. And when he had destroyed seven ethnic groups in the land of Canaan, he gave [them] their land for an inheritance, for about four hundred and fifty years: and after these things he gave [them] judges until Samuel the prophet. V. 20 is included for context. However, v. 20a is placed with v. 19 in the CGV’s translation.

Literal Standard Version And Paul having risen, and having beckoned with the hand, said, “Men, Israelites, and those fearing God, listen:

the God of this people Israel chose our fathers, and He exalted the people in their sojourning in the land of Egypt, and He brought them out of it with a high arm;

and about a period of forty years He endured their conduct in the wilderness,

and having destroyed seven nations in the land of Canaan, He divided their land to them by lot. Vv. 16–17 are included for context.

Modern Literal Version 2020 And he tolerated the mannerisms of them in the wilderness for approximately the time of forty years. {Deu 1:31, 7:1-6, Num 14:33, Psa 95:10}

And having demolished seven nations in the land of Canaan, he gave to them their land for an inheritance. {Deu 7:1, Jos 14:2} [Although v. 20a in the MLV references back to vv. 18–19, it is written as a part of the sentence in v. 20.]

New American Standard For a period of about forty years He put up with them in the wilderness. When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about 450 years.

New King James Version Now for a time of about forty years He put up with their ways in the wilderness. And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment.

NT (Variant Readings) And for about the time of forty years as a nursing-father bare he them in the wilderness. And when he had destroyed seven nations in the land of Canaan, he gave [them] their land for an inheritance, for about four hundred and fifty years: and after these things he gave [them] judges until Samuel the prophet. V. 20 is included for context. V. 20a is actually placed with v. 19 in this translation.

A Voice in the Wilderness Now for a time of about forty years He put up with their ways in the wilderness.

And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment. V. 20a is placed with the next passage due to context.

World English Bible For a period of about forty years he put up with them in the wilderness. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. V. 20a is placed with v. 19 in the WEB.

The gist of this passage: Moses references Israel’s time in the desert, the times spent conquering the land, and says that this, along with 400 years of being in Egypt, is about 450 years.

18-20a

Acts 13:18
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
hôs (ὡς) [pronounced hohç]	like, as; how; about; in such a way; even as; when, while	comparative particle, adverb	Strong’s #5613
tessarakontaetês (τεσσαρακονταετής) [pronounced tes-sar-ak-on-tah-et-ACE]	forty years (old, of age)	masculine singular adjective, accusative case	Strong’s #5063
chronos (χρόνος) [pronounced CHROHN-oss]	time; time as a succession of events; a duration of time	masculine singular noun; accusative case	Strong’s #5550
tropophoréō (τροποφορέω) [pronounced trop-of-or-EH-oh]	to bear with, to bear one’s manner, endure one’s (character, habits)	3^rd person singular, aorist active indicative	Strong’s #5159
This is the reading found in the four ancient manuscripts which I refer to. Thayer seems to suggest that maybe this reads τροφοφορέω. This is one letter different from the word which appears to be found here. This new word could be understood to mean, to bear like a nurse or mother, i. e. to take the most anxious and tender care of. This is placed in the margins of a few manuscripts.
The NET Bible offers this: For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
What may be the problem is, the likely verb sounds really too tough to some genteel readers, and maybe they suggest this other approach because it sounds nicer.
autous (αὐτούς) [pronounced ow-toose]	them, to them, toward them; same	3^rd person masculine plural personal pronoun; accusative case	Strong’s #846
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
tê (τ) [pronounced tay]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of; who	feminine singular definite article; dative, locative and instrumental cases	Strong’s #3588
erêmos (ἔρημος) [pronounced EHR-ay-moss]	desert-wilderness, a solitude, an uninhabited region [land, area], a waste	feminine singular adjective used as a substantive; dative, locative or instrumental case	Strong’s #2048

Translation: And [God] endured them for about forty years time in the desert-wilderness.

God led Israel out of the land of Egypt into the desert-wilderness.

Where it reads that God endured them, the verb is the aorist active indicative of tropophoréō (τροποφορέω) [pronounced trop-of-or-EH-oh], which is only found once in the New Testament. However, it is a compound word, so we are better off looking at the two words that this is composed of: the first word is tropos (τρόπος) [pronounced TROP-oss], which means, manner of life, character, deportment. Strong’s #5158 (the verb here is actually Strong’s #5159). Tropos is affixed to the verb phoréō (φορέω) [pronounced for-EH-oh], which means, to bear (a burden); to have a burden; to wear clothing (garments, armor). Strong’s #5409. What God is bearing as a burden is the behavior, character or deportment of the Jewish people. Even though they were saved, God loathed that generation. Nearly all of them died the sin unto death in the desert.

Moses was not lost in the desert for 40 years. The people did not have the ability to take the land or the capacity for the blessing of this land. It would have been a bad thing to lead them into the land to take it. So they all cooled their heels until the next generation was raised up and the first generation died out.

In any case, Paul is giving a thumbnail sketch, so he will not dwell on this. But the people hearing him know about the Exodus generation. They know that God said, “I loathed that generation.”

Acts 13:18 And [God] endured them for about forty years time in the desert-wilderness. (Kukis mostly literal translation)

Acts 13:19a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kathaireô (καθαιρέω) [pronounced kath-ahee-REH-oh]	lowering; demolishing (literally or figuratively); casting (pulling, putting, taking) down, destroying	masculine singular, aorist active participle, nominative case	Strong’s #2507
ethnê (ἔθνη) [pronounced EHTH-nay]	Gentiles, pagans; peoples [as distinguished from Jews]; Gentile nations; in the OT, foreign nations not worshiping the true God, Paul uses the plural for Gentile Christians and for pagan Gentiles	neuter plural noun, accusative case	Strong’s #1484
hepta (ἑπτά) [pronounced hep-TAH]	seven	indeclinable singular noun	Strong’s #2033
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
gê (γ, γς, ἡ) [pronounced gay]	earth; soil, ground; land; [inhabited] earth	feminine singular noun; dative, locative or instrumental case	Strong’s #1093
Chanaán (Χαναάν) [pronounced khan-ah-an']	lowland; transliterated, Canaan	proper noun location; indeclinable	Strong’s #5477

Translation: [Then, having left the desert and entering into the land], they destroyed the gentiles [in] seven [years] in the land of Canaan.

God was able to preserve the younger generation, and they went into the land of promise. God destroyed the gentiles in Canaan before them. In a period of 7 years, Israel had taken the land that God gave them. This is what the first half of the book of Joshua is all about.

The people in the land were idolaters, sexually degenerate and they sacrificed their own children.

Application: Having written these words, I cannot help but wonder how much time do we have remaining in the United States. Although we are not all killing our children, we have the largest sex trafficking apparatus in the world, with very few people concerned about this (including our leaders). We are doing things to our children which could damage them for life. We are providing an economy for them which is on the brink; we are trafficking them; and half the population seems to think that it is okay to change the gender of a child (it is not only not okay, but it is also not possible).

The land of promise is conquered in Joshua 1–12 (HTML) (PDF) (WPD) (Folder).

Acts 13:19b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kataklērodotéō (κατακληροδοτέω) [pronounced kat-ak-lay-rod-ot-EH-oh]	to give as a rightful possession; to apportion lots to each, to divide up an estate	3^rd person singular, aorist active indicative	Strong’s #2624
tên (τὴν) [pronounced tayn]	the, to the; toward the; this, that	feminine singular definite article; accusative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
gê (γ, γς, ἡ) [pronounced gay]	earth; soil, ground; land; [inhabited] earth	feminine singular noun; accusative case	Strong’s #1093
autôn (αὐτν) [pronounced ow-TOHN]	their, theirs; of them; from them; them; same; the (these) things	3^rd person masculine plural personal pronoun; ablative/ genitive case	Strong’s #846

Translation: [God then] divided up their land...

God then divided up the land among the Israelites. This is the second half of the book of Joshua. See Joshua 13–24 (HTML) (PDF) (WPD) (Folder).

Although Paul appears to have been off the radar for perhaps six years, he was not wasting any time. He has been apparently studying the Word of God (which we refer to as the Old Testament).

Acts 13:20a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
The Byzantine Greek text and the Scrivener Textus Receptus have these 3 words at the beginning of this verse, which words are not found in the Westcott Hort text.
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
meta (μετά) [pronounced meht-AH]	after, behind	preposition with the accusative	Strong’s #3326
With the accusative, meta implies motion toward the middle or into the midst of something, and also motion after a person or thing, so as to follow and be with a person, or to get a person or thing. Succession can be understood in relation to place (after, behind) or with respect to time (after).
tauta (τατα) [pronounced TAU-taw]	these, these things	intermediate demonstrative pronoun; neuter plural; accusative case	Strong's #3778 (also known as Strong's #5023)
Quite obviously, this changes where the 450 years ought to be placed.
hôs (ὡς) [pronounced hohç]	like, as; how; about; in such a way; even as; when, while	comparative particle, adverb	Strong’s #5613
etê (ἕ́τη) [pronounced EHT-ay]	years	neuter plural noun; dative, locative or instrumental case	Strong’s #2094
tetrakósia (τετρακόσια) [pronounced tet-rak-OSS-ee-ah]	four hundred	neuter plural adjective, dative, locative or instrumental case	Strong’s #5071
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
pentêkonta (πεντήκοντα) [pronounced pen-TAY-kon-tah]	fifty	numeral; Indeclinable adjective	Strong’s #4004

Translation: ...([this took] about four hundred and fifty years).

This final phrase is a bit of a mystery. A significant number of translations simply remove these words from v. 20 and place them back with v. 19. Many others keep these words in v. 20, but continue them from v. 19.

However, there are also a considerable number of translations where v. 19 ends one thought, and v. 20 begins and entirely new thought (so that the 450 years go with what follows).

I believe that there are three possibilities: the Westcott Hort text is correct; the Byzantine Greek text (and the Scrivener Textus Receptus text) is correct (see the Hebrew exegesis above). Or, at some point, it became apparent that there were missing words at the beginning of v. 20 (which is not unusual) and, given the letters which could be read, someone decided that the 3 words seen in the Byzantine Greek text should be placed there (but, these are not necessarily the correct words).

Although the New Testament is really well-preserved (I have read that it is more accurate than any of the Shakespear plays, which were written after the advent of printing). Now and again, we run into a problem like this.

The end result of this problem is, we have two possibilities: the 450 years belongs with the things which Paul has already said (and this makes the most sense to me that after he spoke of those events, that he would then say, and these things took place over a period of 450 years. The second possibility is, the 450 years applies to what follows. Fortunately enough, both periods of time run about 450 years. If you take 400 years in Egypt + 40 years in the desert + 7 years conquering Canaan, that is about 450 years. If you start at the book of judges and go to the final judge, Samuel and continue to the first king, Saul, then continue through the reign of David (that is as far as Paul will take this narrative), that would have been about 450 years (if memory serves, the giving of the Law is around 1440 b.c. and David’s reign is around 1000 b.c.). So, even though we have a problem, either interpretation fits with the numbers which we have dealt with.

The only thing which is slightly problematic is, there is a controversy whether the time that Israel was in Egypt was 215 years or 400 years. I have already covered this in a previous chapter in the book of Acts; and have also discussed this in the book of Exodus, so this matter has been dealt with. However, having one more passage that stated the time frame would be nice.

Acts 13:19–20a And [God] endured them for about forty years time in the desert-wilderness. [Then, having left the desert and entering into the land], they destroyed the gentiles [in] seven [years] in the land of Canaan. [God then] divided up their land ([this took] about four hundred and fifty years). (Kukis mostly literal translation)

Acts 13:18–20a And [God] endured them for about forty years time in the desert-wilderness. [Then, having left the desert and entering into the land], they destroyed the gentiles [in] seven [years] in the land of Canaan. [God then] divided up their land ([this took] about four hundred and fifty years). (Kukis mostly literal translation)

In order to specify what the 450 years applied to, I had to add a few words (which many translators did).

Acts 13:18–20a After that, God endured the horrendous behavior of the Exodus generation while they were in the desert-wilderness. However, working with the next generation, God took only seven years to destroy the gentiles in the land of Canaan. Then He divided up their land (all of this taking about 450 years). (Kukis paraphrase)

——————————

In order to present a translation, I had to pick a side. That is, I had to say, the 450 years goes here and it stands for this period of time. Pretty much every translation needed to do that. I understood the 450 years to apply to the previous passage, covering the time in Egypt, the time in the desert-wilderness; and the time it took to take the land of Canaan. Although I lean toward that, I am not particularly dogmatic about that opinion. I think we are missing a few words, and those few words would indicate more clearly where we place this 450 years. I have already shown that is could be applied to Israel in the desert-wilderness receiving the Law to the time of David. The Simplified Bible gives a third view.

When it comes to specific doctrines of Scripture, dogmatism is called for. When it comes to a passage like this, there is no demand for dogmatism. No doctrine rises or falls with this decision. If you are doing a translation, then, quite obviously, you have to choose (or choose and write a lengthy footnote).

And after these things, He gave judges until Samuel the prophet. Afterward, they asked for a king and gave them the God the Saul, a son of Kis, a man from a tribe of Benjamin years forty. And having removed him, He lifted up the David for them to [be their] king, for whom even He said, ‘Being a witness, I have found David of the Jesse the man, according to the norm and standard of the heart of me, who will do all the desires of Me.’

Acts

13:20b–22

After these things, [God] gave judges [to the people of Israel] until Samuel the prophet [arose]. Then, [the people] asked for a king and He gave them Saul, the son of Kish, a man from the tribe of Benjamin, [for] 40 years. Then, having removed him, [God] lifted up David [from obscurity] to [be] their king. Regarding whom, [God] said, ‘Giving testimony, I have found David of Jesse [to be] a man [who thinks] according to My heart, [and he is one] who will act [according to] all of My desires.’

After these things, God gave judges to the people of Israel in order to govern them. This continued until Samuel, the prophet rose up. Samuel was both the last judge and a prophet to God. At that time, the people asked God for a king, so He gave them Saul the son of Kish, a man from the tribe of Benjamin, for a period of 40 years. However, God eventually removed him and raised up in his place David, the son of Jesse, to be Israel’s king. Of David, God testified, ‘I have found David to be a man after My Own heart, and I know that he will act according to My perfect will.”

Here is how others have translated this verse:

If I do not comment which verses are being covered, then you may assume vv. 20b–22 are presented below.

Ancient texts:

Westcott-Hort Text (Greek) And after these things, He gave judges until Samuel the prophet. Afterward, they asked for a king and gave them the God the Saul, a son of Kis, a man from a tribe of Benjamin years forty. And having removed him, He lifted up the David for them to [be their] king, for whom even He said, ‘Being a witness, I have found David of the Jesse the man, according to the norm and standard of the heart of me, who will do all the desires of Me.’

Complete Apostles Bible And after these things, for about four hundred and fifty years, He gave them judges until the time of Samuel the prophet.

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

And removing him, He raised up for them David as king, to whom He also said bearing witness, 'I have found David the son of Jesse, to be a man in accordance with My own heart, who will do all My will.' I inserted all of v. 20, as it was one complete sentence in the CAB.

Douay-Rheims 1899 (Amer.) And after these things, he gave unto them judges, until Samuel the prophet.

And after that they desired a king: and God gave them Saul the son of Cis, a man of the tribe of Benjamin, forty years.

And when he had removed him, he raised them up David to be king: to whom giving testimony, he said: I have found David, the son of Jesse, a man according to my own heart, who shall do all my wills.

Holy Aramaic Scriptures And for four-hundred and fifty years He gave judges unto them, as far as unto ShamuIyl Nabiya {Samuel, the Prophet}.

And then, they asked for a King, and Alaha {God} gave unto them Shaul {Saul}, son of Qish {Kish}, a man from the Tribe of Benyamin {Benjamin}; forty years.

And He took him away, and raised up for them David, the King, and Testified about him, and said: ‘I have found David, the son of Eshay {Jesse}, a man like unto My heart. He will perform all My desires.’ This is vv. 20–22 from the Aramaic.

James Murdock’s Syriac NT And for four hundred and fifty years he gave them judges, until Samuel the prophet.

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

And he removed him, and raised up to them David as king: and he testified of him, and said: I have found David the son of Jesse, a man after my heart: he will do all my pleasure. I inserted all of v. 20, as it was one complete sentence in Murdock’s NT.

Original Aramaic NT For four hundred and fifty years he gave them Judges until Samuel The Prophet.

And then they asked for themselves a King, and God gave them Shaul, son of Qish, a man from the tribe of Benjamin, for forty years.

And he removed him and raised up for them David The King and testified of him and said, 'I have found David the son of Jesse, a man according to my heart. He shall do all my pleasure.' I inserted all of v. 20, as it was one complete sentence in the Aramaic NT.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And after these things he gave them judges, till the time of Samuel the prophet.

Then at their request for a king, God gave them Saul, the son of Kish, a man of the family of Benjamin, who was their king for forty years.

And having put him on one side, he made David their king, to whom he gave witness, saying, I have taken David, the son of Jesse, a man dear to my heart, who will do all my pleasure. This is the entire v. 20 from the BBE, as they placed the 450 years back with v. 19.

Bible in Worldwide English God gave judges to rule over them until Samuel the prophet came. About four hundred and fifty years had passed. Then the people asked for a king. God gave them Saul. He was the son of Kish, a man from Benjamins family. Saul was their king for forty years. Then God took him away. He made David king over them. This is what God said about him, "David, Jesses son, is the kind of man I love. He will do all that I want him to do." Context of the BWE dictated that the entire v. 20 be included.

Easy English After this, God gave to his people leaders who were called judges. They ruled Israel until the time when God's prophet Samuel was alive. Then the people of Israel asked Samuel to choose a king for them. So God gave Saul to them as their king. Saul was the son of Kish and he was from the tribe of Benjamin. He ruled Israel for 40 years. Then God removed Saul as king. He caused David to be their king instead. God said this about David: “I have watched David, the son of Jesse. He does things that make me happy. I know that he will do everything that I want.”

We can read about Samuel, Saul and David in 1 Samuel 8-31.

Easy-to-Read Version–2008 "After this, God gave our people judges until the time of Samuel the prophet. Then the people asked for a king. God gave them Saul, the son of Kish. Saul was from the tribe of Benjamin. He was king for 40 years. After God took Saul away, God made David their king. This is what God said about David: 'David, the son of Jesse, is the kind of person who does what pleases me. He will do everything I want him to do.'

God’s Word™ “After that he gave his people judges until the time of the prophet Samuel.

“Then the people demanded a king, so God gave them Saul, son of Kish, from the tribe of Benjamin. After forty years God removed Saul and made David their king. God spoke favorably about David. He said, ‘I have found that David, son of Jesse, is a man after my own heart. He will do everything I want him to do.’

Good News Bible (TEV) "After this he gave them judges until the time of the prophet Samuel. And when they asked for a king, God gave them Saul son of Kish from the tribe of Benjamin, to be their king for forty years. After removing him, God made David their king. This is what God said about him: 'I have found that David son of Jesse is the kind of man I like, a man who will do all I want him to do.'

J. B. Phillips After that he gave them judges until the time of the prophet Samuel. Then when they begged for a king God gave them Saul the son of Kish, a man of the tribe of Benjamin, to be their king for forty years. After he deposed him he raised David to the throne, a man of whom God himself bore testimony in the words, ‘I have found David .... the son of Jesse .... a man after my own heart, who will do all my will.’

The Message “Up to the time of Samuel the prophet, God provided judges to lead them. But then they asked for a king, and God gave them Saul, son of Kish, out of the tribe of Benjamin. After Saul had ruled forty years, God removed him from office and put King David in his place, with this commendation: ‘I’ve searched the land and found this David, son of Jesse. He’s a man whose heart beats to my heart, a man who will do what I tell him.’

NIRV “After this, God gave them judges until the time of Samuel the prophet. Then the people asked for a king. He gave them Saul, son of Kish. Saul was from the tribe of Benjamin. He ruled for 40 years. God removed him and made David their king. Here is God’s witness about him. ‘David, son of Jesse, is a man dear to my heart,’ he said. ‘David will do everything I want him to do.’

New Life Version For about 450 years He let them have special leaders. They had these leaders until the time of Samuel.

“Then they wanted a king. God gave them Saul who was the son of Kish from the family group of Benjamin. He was king forty years. When God took Saul as king from them, He made David to be their king. He said, ‘David, Jesse’s son, will please My heart. He will do all I want done.’ This is vv. 20–22 in the NLV.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible “After that, God gave them heroic leaders to rule them: people called judges. [23] He did this until the time of the prophet Samuel. That’s when the people of Israel insisted on a king to rule them. God gave them Saul, the son of Kish from the tribe of Benjamin. Saul ruled for a generation, 40 years. After God removed him from the throne, he chose David as the next king. God thought so much of David that he said, ‘I see in David, the son of Jesse, a man who’s like me in many ways and who will do whatever I ask.’ [24]

²³13:20Stories about the judges appear in the book of Judges. Most were not judges who settled legal disputes, though some were: Deborah, for example (Judges 4:4-5).

²⁴13:22First Samuel 13:14

Contemporary English V. Then God gave our people judges until the time of the prophet Samuel, but the people demanded a king. So for forty years God gave them King Saul, the son of Kish from the tribe of Benjamin. Later, God removed Saul and let David rule in his place. God said about him, "David the son of Jesse is the kind of person who pleases me most! He does everything I want him to do."

The Living Bible Judges ruled for about four hundred and fifty years and were followed by Samuel the prophet.

“Then the people begged for a king, and God gave them Saul (son of Kish), a man of the tribe of Benjamin, who reigned for forty years. But God removed him and replaced him with David as king, a man about whom God said, ‘David (son of Jesse) is a man after my own heart, for he will obey me.’ This is vv. 20–22 in the Living Bible.

New Berkeley Version .

New Living Translation “After that, God gave them judges to rule until the time of Samuel the prophet. Then the people begged for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin, who reigned for forty years. But God removed Saul and replaced him with David, a man about whom God said, ‘I have found David son of Jesse, a man after my own heart. He will do everything I want him to do. 1Sam 13:14.

The Passion Translation “Then God raised up deliverers for the people until the time of the prophet Samuel. The people craved for a king, so God gave them one from the tribe of Benjamin: Saul, the son of Kish, who ruled for forty years. After removing him, God raised up David to be king, for God said of him, ‘I have found in David, son of Jesse, a man who always pursues my heart and will accomplish all that I have destined him to do.’

Plain English Version It was about 450 years from the time they went to Egypt, to the time they got that country. Then God picked leaders for them, so they always had a leader to look after them. After lots of other leaders, God picked Samuel to be their leader. He was a man that told God’s messages to the people. Samuel was their leader, but the people wanted a big boss that would always tell them what to do. So God gave them Saul. He was the son of Kish. Saul belonged to the Benjamin tribe, and he was the big boss over the Israel people for 40 years.

Then God stopped Saul from being their big boss, and God picked David, and he made David the big boss over the Israel people. And God said this, ‘Look at this man, David, the son of Jesse. He is a man that makes me happy. He will do everything that I want him to do.’ This is vv. 20–22 in the PEV.

Radiant New Testament “After that, God gave them judges until the time of Samuel the prophet. Then the people asked for a king and he gave them Saul, the son of Kish, from the tribe of Benjamin. He ruled for 40 years, but then God removed him and made David the king. Here’s what God said about him: ‘David, the son of Jesse, is a man dear to my heart. He will do everything I want him to do.’

UnfoldingWord Simplified T. "After that, God chose people to serve as judges and as leaders to rule the Israelite people. Those leaders continued to rule our people, and the prophet Samuel was the last judge to rule them. Then, while Samuel was still their leader, the people demanded that he choose a king to rule them. So God chose Saul, the son of Kish, from the tribe of Benjamin, to be their king. He ruled them for forty years. After God had rejected Saul from being king, he chose David to be their king. God said about him, 'I have seen that David, son of Jesse, is exactly the kind of man who desires what I desire. He will do everything that I want him to do.'"

William's New Testament Then after He had fed them forty years in the desert, He destroyed seven nations in Canaan and gave them their land as an inheritance for about four hundred and fifty years. And after that He gave them judges until the time of Samuel the prophet. Then they demanded a king, and for forty years God gave them Saul, the son of Kish, a man of the tribe of Benjamin. Then He deposed him and raised up for them David to be king, to whom He bore this testimony, 'I have found in David, the son of Jesse, a man after my own heart, who will do all that my will requires.' Vv. 18–22 are kept together for context.

Partially literal and partially paraphrased translations:

American English Bible ‘Thereafter, He gave them the judges until the time of the Prophet SamuEl… For that’s when they asked for a king.

‘So then God gave them Saul, son of Kish (a man from the tribe of BenJamin), who ruled over them for the next 40 years.

‘Then after He removed him, He promoted David to be their king; for God gave this testimony about him:

‘I’ve found David...’ [Psalm 89:20] (son of JesSe),

‘A man after My own heart, who’ll do as I wish.’ [paraphrasing 1 Samuel 13:14]

Beck’s American Translation .

Breakthrough Version And after these things, He gave judges until Samuel, the preacher. And from there, they asked for a king and God gave them Saul (a son of Kish, a man from Benjamin's family line) for forty years. And after He removed him, He raised up David into a king for them, to whom He also said when He told what He witnessed, 'I found David, the son of Jesse, a man in line with My heart, who will do all the things that I want.'

Common English Bible “After this, he gave them judges until the time of the prophet Samuel. The Israelites requested a king, so God gave them Saul, Kish’s son, from the tribe of Benjamin, and he served as their king for forty years. After God removed him, he raised up David to be their king. God testified concerning him, ‘I have found David, Jesse’s son, a man who shares my desires. [Tg 1 Sam 13:14] Whatever my will is, he will do.’

Len Gane Paraphrase "Then later he gave them judges for about four hundred and fifty years up to Samuel the prophet.

"After this they wanted a king, so God gave them Saul, the son of Kish, a man from the tribe of Benjamin, for about forty years.

"After removing him, he raised up David to be their king, to whom he also testified and said, "I have found David, the son of Jesse, [to be] a man who wants to do what I want him to do [literally: after my own heart], who will fulfill my will completely. All of v. 20 is included for context.

A. Campbell's Living Oracles And after these transactions, which lasted about four hundred and fifty years' he gave them judges, till Samuel the prophet. And, from that time, they desired a king: and God gave them Saul, the son of Kish, a man of the tribe of Benjamin, for the term of forty years. And, having removed him, he raised up to them David, for a king; whom also he extolled, and said, "I have found David, the son of Jesse, a man according to my own heart, who shall do all my will." All of v. 20 is included for context.

New Advent (Knox) Bible By now, some four hundred and fifty years had passed; and after this he appointed judges over them, up to the time of the prophet Samuel.[4] Then they asked for a king, and God gave them Saul, son of Cis, a man of the tribe of Benjamin, who reigned forty years; but afterwards dispossessed him, and raised up David to be their king. To him, he gave this testimony, I have found in David, son of Jesse, a man after my own heart, who will accomplish all that is my will.[5] vv. 20–22 in the Knox Bible.

[4] St Paul is probably reckoning as four hundred and fifty years the space of time between the patriarchs and Josue. Some early authorities give a different reading, according to which the space of four hundred and fifty years is reckoned between Josue and Samuel.

[5] I Kg. 13.14.

20^th Century New Testament In later times he gave them Judges, of whom the Prophet Samuel was the last. And, when they demanded a king, God gave them Saul the son of Kish, a man of the tribe of Benjamin, who reigned for forty years. After removing him, he raised David to the throne, and bore this testimony to him--'In David, the son of Jesse, I have found a man after my own heart, who will carry out all my purposes.'

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible After this, God gave them judges until the time of Samuel the prophet. Then the people asked for a king, and God gave them forty years under Saul son of Kish, from the tribe of Benjamin. After removing Saul, He raised up David as their king and testified about him: ‘I have found David son of Jesse a man after My own heart; he will carry out My will in its entirety.’

Christian Standard Bible After this, he gave them judges until Samuel the prophet. Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. After removing him, he raised up David as their king and testified about him, ‘I have found David the son of Jesse to be a man after my own heart, [1Sm 13:14; Ps 89:20] who will carry out all my will.’

Conservapedia Translation "After that, he gave them Judges for about four hundred fifty years, until Samuel the prophet."

"After that, they wanted a king, and God gave them King Saul son of Kish, a man from the Tribe of Benjamin, for a forty-year span."

"When he had removed him, he raised up David to be their king. He also gave David a direct witness, and said, 'I have found David son of Jesse to be a man after My own heart, who shall fulfill My will.'" Vv. 20–22 in Conservapedia.

Revised Ferrar-Fenton Bible And when they demanded a kingdom, then God gave them Saul, the son of Kish, a man of the tribe of Benjamin, for the period of forty years. And when He had removed him, He raised up David for them into the kingdom; and, giving evidence about him, He said, DAVID THE SON OF JESSE I HAVE FOUND A MAN AFTER MY OWN HEART, WHO WILL EXECUTE ALL My PURPOSES. 1 Sam 13.14 This is vv. 21–22 in Ferrar-Fenton.

Free Bible Version Then he provided them with judges as leaders until the time of the prophet Samuel. Then the people asked for a king, and God gave them Saul, son of Kish from the tribe of Benjamin, who ruled for forty years. Then God removed Saul, and made David their king. God approved of David, saying ‘I found David the son of Jesse to be a man according to my own heart, he will do everything I intend.’ This is all of v. 20 in the FBV; the 450 years was placed with v. 19.

God’s Truth (Tyndale) And he destroyed seven nations in the land of Canaan, and divided their land to them by lot. And afterward he gave unto them judges about the space of four hundred and fifty years unto the time of Samuel the Prophet. And after that, they desired a king, and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. And after he had put him down, he set up David to be their king, of whom he reported saying: I have found David the son of Jesse, a man after mine own heart, he shall fulfil all my will. This would be vv. 19–22 in Tyndale’s translation.

International Standard V “After that, he gave them judges until the time of the prophet Samuel. When they demanded a king, God gave them Kish’s son Saul, from the tribe of Benjamin, for 40 years. Then God [Lit. But he] removed Saul [Lit. him] and made David their king, about whom he testified, ‘I have found that David, the son of Jesse, is a man after my own heart, who will carry out all my wishes.’ [Ps 89:20; 1 Sam 13:14]

UnfoldingWord Literal Text After all these things, God gave them judges until Samuel the prophet. Then the people asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, to be king for forty years. After God removed him from the kingship, he raised up David for them as their king. It was about David also that God said, testifying,' I have found David son of Jesse to be a man after my heart, who will do all my will.'

Urim-Thummim Version And after that he gave to them judges for 450 years, until Samuel the prophet. And afterward they desired a king: and Elohim gave to them Saul the son of Cis, a man of the tribe of Benjamin for 40 years. And when he had removed him from office, he raised up to them David to be their king; who himself also gave testimony and said, I have found David the son of Jesse, a man after my own heart, that will render all my will.

Weymouth New Testament Then, after overthrowing seven nations in the land of Canaan, He divided that country among them as their inheritance for about four hundred and fifty years; and afterwards He gave them judges down to the time of the Prophet Samuel. Next they asked for a king, and God gave them Saul the son of Kish, a Benjamite, who reigned forty years. After removing him, He raised up David to be their king, to whom He also bore witness when He said, "'I have found David the son of Jesse, a man I love, who will obey all My commands.' V. 19 is included for context. V. 19 also includes the 450 years.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) After that, he gave them Judges until Samuel the prophet. Then they asked for a king and God gave them Saul, son of Kish, of the tribe of Benjamin, and he was king for forty years. After that time, God removed him and raised up David as king, to whom he bore witness saying: I have found David, the son of Jesse, a man after my own heart, who will do all I want him to do. This is vv. 21–22 in the Christian Community Bible.

Psalm 89:20; 1S 13:14

The Heritage Bible And after these things for four hundred and fifty years he gave judges until Samuel the prophet.

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

And transferring him, he raised up to them David for a king, to whom also he said, witnessing, I found David, the son of Jesse, a man according to my own heart who will do all my will. 1 Sam 13:14

New American Bible (2011) After these things he provided judges up to Samuel [the] prophet.^e Then they asked for a king. God gave them Saul, son of Kish, a man from the tribe of Benjamin, for forty years.^f Then he removed him and raised up David as their king; of him he testified, ‘I have found David, son of Jesse, a man after my own heart; he will carry out my every wish.’^g

e. [13:20] Jgs 2:16; 1 Sm 3:20.

f. [13:21] 1 Sm 8:5, 19; 9:16; 10:1, 20–21, 24; 11:15.

g. [13:22] 1 Sm 13:14; 16:12–13; Ps 89:20–21.

New Catholic Bible After that, he appointed judges for them until the time of the prophet Samuel.

“Then they asked for a king, and God gave them Saul, son of Kish, a man from the tribe of Benjamin. He reigned for forty years, after which God removed him and raised up David as their king. In commending him, he said, ‘I have found David, the son of Jesse, to be a man after my own heart. He will carry out my every wish.’

New Jerusalem Bible When he had destroyed seven nations in Canaan, he put them in possession of their land for about four hundred and fifty years. After this he gave them judges, down to the prophet Samuel. Then they demanded a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin. After forty years, he deposed him and raised up David to be king, whom he attested in these words, "I have found David son of Jesse, a man after my own heart, who will perform my entire will." This is all of vv. 19–22 in the NJB.

Revised English Bible–1989 “It was then that they asked for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin. He reigned for forty years before God removed him and appointed David as their king, with this commendation: ‘I have found David the son of Jesse to be a man after my own heart; he will carry out all my purposes.’ This is vv. 21–22 in the REB.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible After that, he gave them judges, [Judges 2:16] down to the prophet Sh’mu’el. Then they asked for a king, and God gave them Sha’ul Ben-Kish, a man from the tribe of Binyamin. After forty years, God removed him and raised up David as king for them, making his approval known with these words, ‘I found David Ben-Yishai to be a man after my own heart; he will do everything I want.’ [Psalm 89:21(20); 1 Samuel 13:14]

Hebraic Roots Bible He gave judges until Samuel the prophet.

And from there they asked for a king. And YAHWEH gave Saul the son of Kish to them, a man of the tribe of Benjamin, for forty years.

And removing him, He raised up to them David for a king, to whom He also said, witnessing, "I found David, the son of Jesse, to be a man according to My own heart, who will do all My will." (1 Sam. 13:14; Psa. 89:20)

Holy New Covenant Trans. After this, God gave judges to our people until the time of Samuel, the prophet. Then the people asked for a king. God gave them Saul, the son of Kish. Saul was from the tribe of Benjamin. He was king for 40 years. After God removed Saul, He made David their king. God vouched for David: ‘David, the son of Jesse, is the man I like. He will do all the things I want him to do.

The Scriptures 2009 “And after that He gave judges for about four hundred and fifty years, until Shemu’ěl the prophet.

“But then they asked for a sovereign, and Elohim gave them Sha’ul the son of Qish, a man of the tribe of Binyamin, for forty years.

“And having removed him, He raised up for them Dawi as sovereign, to whom also He gave witness and said, ‘I have found Dawi the son of Yishai, a man after My own heart, who shall do all My desires.’ All of v. 20 is included for context.

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...and after these [He] gives judges until {He gives} samuel the forecaster (and) onward [They] ask king and gives [to] them The God the saul son {of} kish man from tribe {of} benjamin years forty and Removing him [He] raises the david [for] them to king [to] whom and [He] says Testifying [I] find david the [of] the jesse man in the heart [of] me Who will make all the wills [of] me...

Alpha & Omega Bible “AFTER THESE THINGS HE GAVE THEM JUDGES UNTIL SAMUEL THE PROPHET. In the A&O Bible, this is all of v. 20.

“THEN THEY ASKED FOR A KING, AND THEOS (The Alpha & Omega) GAVE THEM SAULOS (Not Paul) THE SON OF KISH, A MAN OF THE TRIBE OF BENJAMIN, FOR FORTY YEARS.

“AFTER HE HAD REMOVED HIM, HE RAISED UP DAVID TO BE THEIR KING, CONCERNING WHOM HE ALSO TESTIFIED AND SAID, ‘I HAVE FOUND DAVID THE SON OF JESSE, A MAN AFTER MY HEART, WHO WILL DO ALL MY WILL.’ †(1Sam. 14:13, Psalm 89:20)

Awful Scroll Bible "And after these things, He bestows judges, as to four hundred and fifty years, until Samuel, the exposer-to-light-beforehand.

(")And-from-there, they themselves request a governing leader, and God gives to them Saul, son of Kish, a man of the tribe of Benjamin, for forty years.

(")And placing- him -behind, He raises up to them David for a governing leader, to whom is being honorably testified, He said, 'I found David, the son of Jesse, a man in accordance with the sensibility of My heart, who will do all My desire. All of v. 20 is included for context.

Concordant Literal Version And after this He gives judges till Samuel the prophet.

And thence they request a king, and God gives them Saul, son of Kish, a man out of the tribe of Benjamin, forty years."

And, deposing him, He rouses David for their king, to whom He said also, in testifying, 'I found David, of Jesse, a man according to My heart, who will be doing all My will.'"

exeGeses companion Bible ...and after that, he gave them judges

about the space of four hundred and fifty years

- until Shemu El the prophet:

and from there, they asked a sovereign:

and Elohim gave them Shaul the son of Qish

- a man of the scion of Ben Yamin

by the space of forty years:

and he removed him,

and raised David to be their sovereign:

to whom also he witnessed, and said,

I find David of Yishay a man after my own heart,

who does all my will. All of v. 20 is included for context.

Orthodox Jewish Bible After these things, He gave shofetim until Shmuel HaNavi. [SHOFETIM 2:16; SHMUEL ALEF 3:19,20]

“And then they asked for a melech, and Hashem gave to them Sha’ul Ben Kish, an ish from the shevet of Binyamin, for arba’im shanah [SHMUEL ALEF 8:5,19; 10:1; 9:1,2]

”And after having removed Sha’ul, Hashem raised up Dovid as a Melech for them. About Dovid also Hashem testified, saying ‘I found Dovid Ben Yishai an ISH KILEVAVO [“a man after His (G-d’s) heart”] who will do all My ratzon.’ [SHMUEL ALEF 15:23; 16:13; TEHILLIM 89:20; SHMUEL ALEF 13:14; YIRMEYAH 3:15; YESHAYAH 44:28]

I have found Davidˎ^f the son of Jesse,—

{A man} according to my heart,^g

Who will do allʹ my will.^h

^fPs. lxxxix. 20.

^g1 S. xiii. 14.

^hOr: “my decisions,” “desires.”

Worrell New Testament And after these things He gave them judges, until Samuel the prophet. And afterward they asked for a king; and God gave them Saul, a son of Kish, a man of the tribe of Benjamin, for forty years; and, having removed him, He raised up for them David to be their king; to whom bearing testimony, He said, 'I found David the son of Jesse, a man after My heart, who will do all My will.' This is all of v. 20 in Worrell’s NT.

Expanded/Embellished Bibles:

The Amplified Bible After this, He gave them judges until the prophet Samuel. Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. And when He had removed him, He raised up David to be their king: of him He testified and said, ‘I have found David the son of Jesse, a man after My own heart [conforming to My will and purposes], who will do all My will.’ Although this is vv. 20–22 in the Amplified Bible, the 450 years is placed back with v. 19.

An Understandable Version “After that He gave the people judges [i.e., local military rulers] until the time of Samuel the [first] prophet. [See 3:24]. And after that the people asked for a king [to rule their nation] so God gave them Saul, the son of Kish, from the [Israelite] tribe of Benjamin, who ruled as king for forty years. And when God removed him [from the throne of Israel] He raised up David to be their king. God said about him, ‘I have found David, the son of Jesse, to be a man close to my heart [i.e., whom I loved very much] and he will do all that I want him to.’ This is all of v. 20 in the AUV.

The Expanded Bible “After this, God gave them judges [Judg. 1—21] until the time of Samuel the prophet [1 Sam. 1:1—25:1; 28]. Then the people asked for a king, so God gave them Saul son of Kish. Saul was from the tribe of Benjamin and was king for forty years [1 Sam. 8—2 Sam. 1]. After God ·took him away [removed/deposed him], God ·made David [^Lraised up David as] their king [2 Sam. 2—7]. God ·said [witnessed; testified] about him: ‘I have found in David son of Jesse ·the kind of man I want [a man whose heart is like mine; T a man after my own heart; 1 Sam. 13:14; Ps. 89:20]. He will ·do [or accomplish] all ·I want him to do [^Lmy will].’

Jonathan Mitchell NT Then after these things, he gave [them] judges – until Samuel, the prophet (the one who had light ahead of time, and spoke it before folks).

"And from there they asked for a king, and so He gave them Saul, son of Kish, a man out of the tribe of Benjamin – [for] forty years.

"Then, upon changing the standing of (or: deposing; dismissing) him, He raise up David to (or: for) them, unto [the position of] king – about whom He also said, showing evidence and giving testimony, 'I found David, the [son] of Jesse, a man corresponding to and in accord with My heart, who will continue doing all the effects of My will (or: who will progressively perform all the results of My intent, purpose and desire).' [Ps. 89:20]

P. Kretzmann Commentary And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel, the prophet.

And afterward they desired a king; and God gave unto them Saul, the son of Cis, a man of the tribe of Benjamin, by the space of forty years.

And when He had removed him, he raised up unto them David to be their king, to whom also He gave testimony and said, I have found David, the son of Jesse, a man after Mine own heart, which shall fulfill all My will. This is vv. 20–22 in the KJV.

Kretzmann’s commentary for Acts 13:16–22 has been placed in the Addendum.

Syndein/Thieme "And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet."

"And afterward they desired a king and God acquiesced unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years."

{Side-note: Saul of Tarsus (Paul) was also from the tribe of Benjamin and very well could have descended from King Saul, or been named after him.}

"And when He had removed him, He raised up unto them, to their advantage, The David to be their king. To whom {David} also He gave testimony, and said, 'I have found David the son of Jesse, a noble man {a man of the noble variety . . . doctrine in his frontal lobe} according to the norm or standard of Mine own thinking {heart}, who shall do all My will. ' " This is vv. 20–22.

Translation for Translators Paul told about God’s removing Saul and appointing David to be Israel’s king.

Acts 13:20b-22

“After that, God appointed leaders to rule the Israeli people. Those leaders continued to rule our people until the time when the prophet Samuel ruled them. Then, while Samuel was still their leader, the people demanded that he appoint a king to rule them. So God appointed Saul, the son of Kish, from the tribe of Benjamin, to be their king. He ruled them for 40 years. After God had rejected Saul from being king, he appointed David to be their king. God said about him, ‘I have observed that David, son of Jesse, is exactly the kind of man that I desire [IDM]. He will do everything that I want him to do.’ ”

The Voice Paul: They had tribal leaders [In the Hebrew Scriptures, these leaders were called “judges.”] through the time of the prophet Samuel. Then they asked for a king, and God gave them one—Saul, son of Kish, of the tribe of Benjamin—who reigned for 40 years. After God moved Saul aside, He made David king in his place. God had this to say about David: “I have found David, son of Jesse, to be a man after My own heart. He’s the kind of king who will rule in ways that please Me.” [1Samuel 13:14] This is vv. 20–22 in the Voice.

Bible Translations with Many Footnotes:

Lexham Bible And after these things , he gave them [*Here the indirect object “them ” is not in the Greek text but is implied] judges until Samuel the prophet. And then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, for forty years. And after [*Here “after ” is supplied as a component of the participle (“removing”) which is understood as temporal] removing him, he raised up David for their king, about whom he also said, testifying, ‘I have found David the son of Jesse to be a man in accordance with my heart, who will carry out all my will.’ [A quotation from 1 Sam 13:14]

NET Bible® After this⁸² he gave them judges until the time of⁸³ Samuel the prophet. Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled⁸⁴ forty years. After removing him, God⁸⁵ raised up⁸⁶ David their king. He testified about him:⁸⁷ ‘I have found David⁸⁸ the son of Jesse to be a man after my heart,⁸⁹ who will accomplish everything I want him to do.’⁹⁰

^82tnGrk “And after these things.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

^83tnThe words “the time of” are not in the Greek text, but are implied.

^84tnThe words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

^85tnGrk “he”; the referent (God) has been specified in the translation for clarity.

^86snThe expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

^87tnGrk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb ειπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρησας (marturhsas, “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

^88snA quotation from Ps 89:20.

^89snA quotation from 1 Sam 13:14.

^90tnOr “who will perform all my will,” “who will carry out all my wishes.”

The Spoken English NT After that, God gave them judges^aa until Samuel the prophet.

At that point they asked for a king, and God gave them Saul the son of Kish for forty years. He was a man from the tribe of Benjamin.

Then God removed him and raised up David as a king for them. It was about David that God testified:
I’ve found David the son of Jesse, a man after my own heart. He’s going to do all the things I want him to do.^bb

^aa.In many mss v. 20 reads, “And after that, God gave them judges for about four hundred and fifty years.”

^bb.See Psalm 89:20; 1Sam. 13:14; Isaiah 44:28.

Wilbur Pickering’s New T. After these things⁶ (it was about four hundred and fifty years), He gave judges until Samuel the prophet.⁷ And then they asked for a king, and God gave them Saul, a son of Kish, a man of the tribe of Benjamin, for forty years.⁸ And removing him He raised up for them David as king, about whom He gave witness and said: ‘I have found David son of Jesse a man after my heart, who will do all my will’. All of v. 20 is included for context.

(6) Some 5.5% of the Greek manuscripts change the word order, making the 450 years go with the content of verse 19, to be followed by NIV, NASB, LB, TEV, etc.

(7) Along with his other functions, Samuel was a prophet.

(8) Saul reigned for forty years—a considerable period of time.

Literal, almost word-for-word, renderings:

A Faithful Version And after these things, He gave them judges for about four hundred and fifty years, until Samuel the prophet.

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

And after removing him, He raised up David to be their king; to whom He also gave testimony, saying, 'I have found David, the son of Jesse, a man after My own heart, who will perform all My will.' All of v. 20 is included for context.

Analytical-Literal Translation "And after these things, [for] about four hundred and fifty years, He gave judges until [the time of] Samuel the prophet.

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

"And having removed him, He raised up to them David for king, to whom also having testified, He said, 'I found David the [son] of Jesse, [to be] a man in accordance with My heart, who will do all My will.' [1Sam 13:13; Psalm 89:20] All of v. 20 is included for context.

Benjamin Brodie’s trans. Then, after these things, He provided them with judges until the time of Samuel the prophet.

From there, they requested a king, so God gave them Saul, the son of Kish, a man from the tribe of Benjamin, for forty years.

Then, before removing him, He raised up David for the purpose of becoming their king, concerning whom He also bore testimony, saying: ‘I found David, the son of Jesse, a man after My heart, who will do all manner of things according to My desires.’

Charles Thomson NT And after these things, which took up about four hundred and fifty years, he gave them judges till Samuel the prophet.

But from that time they desired a king, and God gave them Saul, the son of Kis, a man of the tribe of Benjamin, Forty years.

Then having removed him, he raised up for them David to be king, to whom he gave this testimony, "I have found David the son of Jesse, a man according to my heart, who will execute all my orders." All of v. 20 is included for context.

Context Group Version And when he had destroyed seven ethnic groups in the land of Canaan, he gave [them] their land for an inheritance, for about four hundred and fifty years: and after these things he gave [them] judges until Samuel the prophet. And afterward they asked for a king: and God gave to them Saul the son of Kish, a man from the tribe of Benjamin, for the space of forty years. And when he had removed him, he raised up David to be their king; to whom also he bore witness and said, I have found David the son of Jesse, a man after My heart, who shall do all My will. V. 19 is included for context.

Modern Literal Version 2020 After these things for approximately four hundred and fifty years, he gave them judges until Samuel the prophet. {Jdg 2:16, 1Sa 3:20}

And from thereon, they asked for a king. And God gave to them Saul, son of Kish, a man from the tribe of Benjamin, for forty years. {1Sa 8:5, 10:21}

And having removed him, he lifted up David to be king to them; to whom he also testified and said, I found David the son of Jesse, a man according-to my own heart, who will be practicing all my various wills. {1Sa 13:14, 1Ch 10:14, 2Sa 6:21} All of v. 20 is included for context.

New Matthew Bible And afterward he gave them judges for about 450 years, until the time of Samuel the prophet. And after that they desired a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for 40 years. And after he had put him down, he set up David to be their king, of whom he reported, saying: I have found David the son of Jesse to be a man after my own heart. He will fulfil all my will. This is vv. 20–22 in the NMB.

A Voice in the Wilderness After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. And when He had removed him, He raised up for them David as king, to whom also He bore witness and said, I have found David the son of Jesse, a man after My own heart, who will do all My will. All of v. 20 is included for context.

I don’t know if it is really necessary, but I may want to do a table with two or three translations being represented for each point of view (I think there were three represented in the translations above).

The gist of this passage: God gave the people judges, until the time of Samuel, at which point they demanded a king. God allowed them Saul, whom He replaced with David.

20b-22

Acts 13:20b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
meta (μετά) [pronounced meht-AH]	after, behind	preposition with the accusative	Strong’s #3326
With the accusative, meta implies motion toward the middle or into the midst of something, and also motion after a person or thing, so as to follow and be with a person, or to get a person or thing. Succession can be understood in relation to place (after, behind) or with respect to time (after).
tauta (τατα) [pronounced TAU-taw]	these, these things	intermediate demonstrative pronoun; neuter plural; accusative case	Strong's #3778 (also known as Strong's #5023)
Apparently, the only issue in v. 20 is the placement of these 3 words. Do they belong at the beginning of this verse (as is found in the Scrivener Textus Receptus and the Byzantine Greek text), or to they belong here, in the middle of the verse (Westcott Hort text).
didômi (δίδωμι) [pronounced dihd-OH-mee]	to give, to grant; to supply, to furnish; to entrust; to pay wages; to appoint to office; to permit; to give up, to yield; to give back; to sacrifice	3^rd person singular, aorist active indicative	Strong’s #1325
kritês (κριτής) [pronounced kree-TACE]	a judge; one who passes or arrogates to himself, judgment on anything; an arbiter; of a Roman procurator administering justice; of God passing judgment on men; of the leaders or rulers of the Israelites	masculine singular noun; accusative case	Strong’s #2923
heôs (ἕως) [pronounced HEH-oce]	to, as far as, till, until; even until; up to; even; while	a conjugation, preposition and adverb of continuance	Strong’s #2193
Samouêl (Σαμουήλ, ὁ) [pronounced sahm-oo-ALE]	his name is of God and is transliterated Samuel	indeclinable proper noun; masculine	Strong’s #4545
prophêtês (προφήτης) pronounced prohf–AY–tace]	prophet, one who foretells events; one who spoke via divine inspiration	masculine singular noun; genitive/ablative case	Strong’s #4396

Translation: After these things, [God] gave judges [to the people of Israel] until Samuel the prophet [arose].

I have accepted the reading of the Westcott Hort text, which, although it still has some problems, makes the most sense to me. I don’t think that the time of the judges is about 450 years, even including Samuel’s ministry before God. From the giving of the Law to the time of David would be about 450 years.

Paul is speaking to the congregation of the synagogue in Antioch of Pisidia. He is covering the history of Israel very briefly. He has mentioned the slavery in Egypt, the exodus from Egypt, the 40 years in the desert, the taking of the land of Canaan and the distribution of the land. It is certainly possible that Paul went into much more detail than we read here.

After the distribution of the land to the various tribes, God placed judges over the people. Quite frankly, this did not work out very well. We read about this in the Book of the Judges (HTML) (PDF) (WPD) (Folder).

Samuel came along, and he was a priest, a prophet and the last judge. We read about Samuel in the book of 1Samuel (HTML) (PDF) (WPD) (Folder).

Acts 13:20b After these things, [God] gave judges [to the people of Israel] until Samuel the prophet [arose]. (Kukis mostly literal translation)

Acts 13:21a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kakeîthen (κἀκεθεν) [pronounced kak-Ī-thehn]	likewise from that place (or time), and thereafter, and afterward; and from there, (and) (from) thence also	adverb	Strong’s #2547
aiteô (αἰτέω) [pronounced ahee-THE-oh]	to ask, to beg, to call for; to crave, to desire; to require	3^rd person plural, aorist middle indicative	Strong’s #154
basileus (βασιλεύς) [pronounced bahs-ee-LOOSE]	leader of the people, prince, commander, lord of the land, king, ruler	masculine singular noun, accusative case	Strong’s #935

Translation: Then, [the people] asked for a king...

The people, however, asked for a king, so that they could be like the other nations.

Application: Have you ever gotten behind a political movement or party or candidate and believed him to be the solution to America’s problems? (Or, wherever you live) The people of Israel believed that they had the solution. They needed a king. That would solve a multitude of problems. And so these social reformers pushed and pushed until God relented and gave them a king. Saul, at the beginning, was a pretty decent guy. He was brave; he looked like a king. But, in the end, he faltered, and he faltered big time. He stopped recognizing the spiritual authority which was over him. In my life, I can recall a recent political candidate who looked very much like we would want a president to look. He was tall, good looking; with a tremendous family. And he seemed to have the right kind of values. He was not elected—I personally was sad to see that—but as he advanced another decade, it seems as though this man no longer has the values that he once had. This is King Saul.

Application: The point I am trying to make is not that one should be apolitical and refuse to participate in a government which seems to require the population participate. It is legitimate to have political opinions and approaches to power (the believer would line up with the laws of divine establishment); and certainly it is right to teach these things to your children and grandchildren. But, fundamental to every country is its spiritual essence. That is, how many believers are there and how advanced are they in the spiritual life? That is going to make more difference in the blessing that a nation receives.

Tangent: Our nation has enjoyed great blessings as a client nation and even now, in the midst of so many problems, the United States is still the greatest nation in the world. However, there are many areas where our nation appears to be tottering. Our economy could collapse; we have had two sham elections (I write this in 2023); we may have 2 or more anti-US armies residing in our country right now; and there are nations around the world who would love to see our downfall. The key to keep us from falling over the cliff is number of believers and their spiritual growth. Everything else pales by comparison.

Acts 13:21b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
didômi (δίδωμι) [pronounced dihd-OH-mee]	to give, to grant; to supply, to furnish; to entrust; to pay wages; to appoint to office; to permit; to give up, to yield; to give back; to sacrifice	3^rd person singular, aorist active indicative	Strong’s #1325
autois (αὐτος) [pronounced ow-TOIC]	them, in them, by them; to them, for them; by means of them; with them; same	3^rd person masculine plural personal pronoun; locative, dative or instrumental case	Strong’s #846
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, nominative case	Strong’s #2316
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
Saoul (Σαούλ) [pronounced sah-OOL]	desired and is transliterated Saul	indeclinable masculine proper noun	Strong’s #4549
huios (υἱός, ο, ὁ) [pronounced hwee-OSS]	son, child, descendant; pupil; follower	masculine singular noun, accusative case	Strong’s #5207
Kís (Κίς) [pronounced kihs]	a snare; transliterated, Kish, Kis, Cis	masculine proper noun; a person; Indeclinable	Strong’s #2797

Translation: ...and He gave them Saul, the son of Kish,...

God agreed to the demands of the people and He gave them Saul ben Kish. Saul began as a very popular king; and he was a decent guy. However, as the years progressed, so did his negative volition and his mental illness. He eventually became a horrid king, acting out of paranoia, and laying aside his accountability to God.

Acts 13:21c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
anêr (ἀνήρ) [pronounced ah-NAIR]	man, male; noble man; adult male; husband, betrothed	masculine singular noun; accusative case	Strong’s #435
ek (ἐκ) [pronounced ehk]	out of, out from, from, by, at, of	preposition	Strong’s #1537
phulê (φυλή) [pronounced foo-LAY]	tribe, an offshoot; race or clan, kindred	feminine singular noun; genitive/ablative case	Strong’s #5443
Beniamin (Βενιαμίν, ὁ) [pronounced behn-ee-ahm-IHN]	son of my right hand, son of good fortune and is transliterated Benjamin	indeclinable proper noun; masculine	Strong’s #958
etê (ἕ́τη) [pronounced EHT-ay]	years	neuter plural noun; accusative case	Strong’s #2094
tessarakonta (τεσσαράκοντα) [pronounced tes-sar-AK-on-tah]	forty	Indeclinable numeral adjective	Strong’s #5062

Translation: ...a man from the tribe of Benjamin, [for] 40 years.

God kept Saul in place for 40 years, and I have wondered, why was such a bad king left in charge. There are at least two reasons: (1) to show the people that having a king does not solve everything; and (2) changing the leadership of a country is fraught with great problems. Even with Saul dead and David being king as a popular king, there remained a Saul contingent throughout the country. They formed the seeds of discontent which eventually resulted in the separation of Israel into two countries.

Acts 13:21 Then, [the people] asked for a king and He gave them Saul, the son of Kish, a man from the tribe of Benjamin, [for] 40 years.(Kukis mostly literal translation)

Acts 13:22a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
methístēmi/methistanô (μεθίστημι/μεθιστάνω) [pronounced meth-IHS-tay-mee/mehth-IHS-tahn-oh]	transposing, transferring, carrying away, exchanging, removing from one place to another; one departing from life, dying; seducing	masculine singular, aorist active participle, nominative case	Strong’s #3179
auton (αὐτόv) [pronounced ow-TAHN]	him, to him, towards him; same	3^rd person masculine singular personal pronoun, accusative case	Strong’s #846

Translation: Then, having removed him,...

God had to remove Saul via the sin unto death. He had gone to far. He was consulting mediums, making contact with demons. God cannot allow this of His king.

Acts 13:22b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
egeirô (ἐγείρω) [pronounced ehg-Ī-row]	to waken (transitively or intransitively), to wake [rouse] [up] (literally from sleep, from sitting or lying, from disease, from death; or figuratively from obscurity, inactivity, ruins, nonexistence): to awaken, to lift (up), to raise (again, up), to rear up, to (a-) rise (again, up), to stand, to take up	3^rd person singular, aorist active indicative	Strong’s #1453
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
David (Δαυίδ, ὁ) [pronounced dow-WEED];	transliterated David	proper masculine indeclinable noun	Strong’s #1138
autois (αὐτος) [pronounced ow-TOIC]	them, in them, by them; to them, for them; by means of them; with them; same	3^rd person masculine plural personal pronoun; locative, dative or instrumental case	Strong’s #846
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
basileus (βασιλεύς) [pronounced bahs-ee-LOOSE]	leader of the people, prince, commander, lord of the land, king, ruler	masculine singular noun, accusative case	Strong’s #935

Translation: ...[God] lifted up David [from obscurity] to [be] their king.

God brought David up out of obscurity and he was made king before them. For the most part, David was an excellent king and well liked by the people (although this was not the case all of the time).

David was so obscure that even his own father did not recognize his potential.

Acts 13:22c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hô () [pronounced hoh]	to whom, for which, in what, by means of that, whose	masculine singular relative pronoun; dative, locative or instrumental case	Strong’s #3739
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
légô (λέγω) [pronounced LEH-goh]	to speak (of, out), to say; to teach; to tell; to exhort, to advise, to command, to direct; to call, to name; to mention	3^rd person singular, aorist active indicative	Strong’s #3004
martureô (μαρτυρέω) [pronounced mar-too-REH-oh]	being a witness, testifying (literally or figuratively); charging, giving [evidence], bearing record, having (obtain) a good (honest) report, being well reported of, having testimony, (being, bearing, giving, obtaining) witness	masculine singular, aorist active participle, nominative case	Strong’s #3140
heuriskô (εὐρίσκω) [pronounced hyoo-RIHS-ko]	to find (literally or figuratively); to discover; to come across, to get, to obtain; to perceive, to see	1^st person singular, aorist active indicative	Strong’s #2147
David (Δαυίδ, ὁ) [pronounced dow-WEED];	beloved; transliterated David	proper masculine indeclinable noun	Strong’s #1138
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	masculine singular definite article, genitive/ablative case	Strong’s #3588
Iessai (̓Ιεσσαί) [pronounced es-es-SAHee]	wealthy; transliterated Jesse, Jessae, Jishai, Iessai	masculine singular proper noun	Strong’s #2421
anêr (ἀνήρ) [pronounced ah-NAIR]	man, male; noble man; adult male; husband, betrothed	masculine singular noun; accusative case	Strong’s #435
katá (κατά) [pronounced kaw-TAW]	according to, after, according to a norm or standard; throughout, over, in, at; to, toward, up to; before, for, by	preposition with the accusative case	Strong’s #2596
tên (τὴν) [pronounced tayn]	the, to the; toward the; this, that	feminine singular definite article; accusative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
kardia (καρδία) [pronounced kahr-DEE-uh]	heart, mind, soul; will, character; center [or middle, or essence] [of something]	feminine singular noun, accusative case	Strong’s #2588
mou (μο) [pronounced moo]; also emou (ἐμο) [pronounced eh-MOO]	me; of me; from me; my, mine	1^st person singular personal pronoun, genitive/ablative case	Strong’s #1473 (also, this is known as Strong’s #3450; the simpler form of Strong’s #1700)

Translation: Regarding whom, [God] said, ‘Giving testimony, I have found David of Jesse [to be] a man [who thinks] according to My heart,...

God said David was a man after His Own heart. This meant that David wanted to learn more and more about the Revealed God; and David pursued this knowledge strongly. Whereas, Saul opposed God and rejected what God told him to do, David would be much more open to God and His guidance.

This does not mean that David was a perfect man. He fell and he fell hard. His dalliance with a woman, not his wife; and the subsequent murder of her husband, was about as far as any man could fall. When this became known, many in Israel were shocked by this and wanted anyone but David.

Acts 13:22d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hos (ὅς) [pronounced hohç]	who, which, what, that, whose, whoever	masculine singular relative pronoun; nominative case	Strong’s #3739
poieô (ποιέω) [pronounced poi-EH-oh]	to do, to make, to construct, to produce; to carry out, to organize, to execute [a plan, an intention]; to practice; to act	3^rd person singular, future active indicative	Strong’s #4160
panta (πάντα) [pronounced PAHN-ta]	all, everyone, anyone, all things; anything	neuter plural adjective; accusative case	Strong’s #3956
ta (τά) [pronounced taw]	the; these, those, to this, towards that; the [things]	neuter plural definite article; accusative case	Strong’s #3588
thelêmata (θελήματα) [pronounced thehl-AY-maht-ah]	wills, choices, inclinations, desires, pleasures; volition; things which one wishes or has determined shall be done; of the purposes of God to bless mankind through Christ; those things which God wishes to be done by us; commands, precepts, purposes, decrees	neuter plural noun, accusative case	Strong’s #2307
mou (μο) [pronounced moo]; also emou (ἐμο) [pronounced eh-MOO]	me; of me; from me; my, mine	1^st person singular personal pronoun, genitive/ablative case	Strong’s #1473 (also, this is known as Strong’s #3450; the simpler form of Strong’s #1700)

Translation: ...[and he is one] who will act [according to] all of My desires.’

David would act according to all of God’s desires. This was the complete opposite of Saul, who did what he pleased. David wanted to know God and he wanted to obey Him. This does not mean that David was perfect; but Saul got to a point where he disobeyed God in almost everything that he did.

Acts 13:22 Then, having removed him, [God] lifted up David [from obscurity] to [be] their king. Regarding whom, [God] said, ‘Giving testimony, I have found David of Jesse [to be] a man [who thinks] according to My heart, [and he is one] who will act [according to] all of My desires.’ (Kukis mostly literal translation)

2Samuel is primarily the book of David. (HTML) (PDF) (WPD) (Folder).

Acts 13:20b–22 After these things, [God] gave judges [to the people of Israel] until Samuel the prophet [arose]. Then, [the people] asked for a king and He gave them Saul, the son of Kish, a man from the tribe of Benjamin, [for] 40 years. Then, having removed him, [God] lifted up David [from obscurity] to [be] their king. Regarding whom, [God] said, ‘Giving testimony, I have found David of Jesse [to be] a man [who thinks] according to My heart, [and he is one] who will act [according to] all of My desires.’ (Kukis mostly literal translation)

Acts 13:20b–22 After these things, God gave judges to the people of Israel in order to govern them. This continued until Samuel, the prophet rose up. Samuel was both the last judge and a prophet to God. At that time, the people asked God for a king, so He gave them Saul the son of Kish, a man from the tribe of Benjamin, for a period of 40 years. However, God eventually removed him and raised up in his place David, the son of Jesse, to be Israel’s king. Of David, God testified, ‘I have found David to be a man after My Own heart, and I know that he will act according to My perfect will.” (Kukis paraphrase)

Paul has clearly been studying, as he has just given us the summation of the books of Exodus, Joshua, Judges, and Samuel. His audience would be appreciative of his lecture (he probably provided more details than we read here).

——————————

I originally intended to treat v. 23 as a singular verse, and I intended to put vv. 24–25 together, but at least a third of the translations have vv. 23–24 as a single sentence. A significant number of translations put vv. 24 & 25 together. I finally combined all 3 verses.

Over the past few months, I have made every attempt to provide a reasonably literal translation without black-bracketed insertions of a literal reading (the idea is to provide an easier reading). What I have done on many occasions is, where the Greek has he, I may place the actual subject of the verb in brackets. So, where the Greek has He appeared, I may instead translate this [Jesus] appeared. I do this when it makes more English sense (we tend to, in the English, use the name of a subject, when the Greek might leave the subject out because they understand what is doing the action. In any case, twice below, I felt I needed to give the translation I believed was necessary which, however, went too far afield of the Greek. Therefore, I twice black-bracketed the more literal renderings below. Every translator faces this choice—do I translate this “X” because that will be best understood by the reader; so do I translate this “Y”, as it is a more literal translation. Now, having been brought up spiritually in Berachah Church, the immediate response for most Berachans (no one there calls themselves by this name), is, the literal translation, every time. And I sympathize with that approach (hence, the painfully literal first translation). However, Paul says that John says, “I am not he.” below. Check your own Bibles on this. That is what your very literal KJV, NASB, NKJV all have. The word he is not found in the text; however, it is reasonably placed there. Many times, the Greek assumes an object of a verb (in this case, a predicate nominative), but does not include it.

This is a problem for every translator/translation. Just how literal should we be? If it is too literal, it is almost unreadable (the Literal New Testament preserves the word order and attempts to be consistent, and it is very hard to read). My best solution was to provide 3 different translations. However, even with that factored into the mix, there are still times when I feel I must include some black brackets from time to time.

Of this, the God, from the Seed according to the announcement, has brought to Israel a Savior, Jesus. Having proclaimed John before a face of the coming of Him a baptism of a change of mind everyone in the people of Israel. But when was filling John the course [of life], he said, ‘Who me do you [all] suppose [me] to keep on being? [It] is not me. But behold, He comes after me, whom I keep on not being worthy the sandal of the feet to loose.’

Acts

13:23–25

From the seed of this one, God, according to the promise, brought to Israel a Savior, Jesus. John, before the presence of His coming, was heralding a baptism [representing] a change of mind [for] everyone among the people of Israel. However, while John was fulfilling the plan of God for his life [lit., the course], he said ‘Who do you [all] think I am? I am not [God’s Savior]. Listen, He will come after me, [a Man] whose sandals [the sandal of [His] feet] I am not worthy to loosen.’

From the seed of David, God, according to His promise, brought forth to Israel, a Savior, Jesus. John was His herald before Jesus began His public ministry. John proclaimed the baptism which represented a change of mind and a cleansing for all the people of Israel. However, during the time that John was fulfilling the life course that God had for him, he said, ‘Just who exactly do you think I am? I am not the Savior sent by God! Listen carefully: He will appear and come after me. I am not even worthy to loosen this Man’s sandals!’

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) Of this, the God, from the Seed according to the announcement, has brought to Israel a Savior, Jesus. Having proclaimed John before a face of the coming of Him a baptism of a change of mind everyone in the people of Israel. But when was filling John the course [of life], he said, ‘Who me do you [all] suppose [me] to keep on being? [It] is not me. But behold, He comes after me, whom I keep on not being worthy the sandal of the feet to loose.’

Complete Apostles Bible God, from the seed of this man, according to the promise, has brought to Israel salvation,

after John had first proclaimed before His coming, the baptism of repentance to Israel.

Now as John was finishing his course, he said, 'Whom do you suppose me to be? I am not He. But behold, there comes One after me, the sandal of whose feet I am not worthy to loosen.'

Douay-Rheims 1899 (Amer.) Of this man's seed, God, according to his promise, hath raised up to Israel a Saviour Jesus:

John first preaching, before his coming, the baptism of penance to all the people of Israel.

And when John was fulfilling his course, he said: I am not he whom you think me to be. But behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.

Holy Aramaic Scriptures From the seed of this one, Alaha {God} rose up for IysraIyl {Israel}, according to what He promised: Eshu {Yeshua}, The Deliverer,

and sent Yukhanan {John} before His coming, to Proclaim The Immersion {Baptism} of Repentance for all the Ama d'IysraIyl {the People of Israel}.

And when Yukhanan {John} had fulfilled his Ministry, he said: ‘Who do you suppose that I am? I am not He, but look! He who comes after me, that One I am not worthy that I should loosen the straps of His sandals.’.

James Murdock’s Syriac NT From the seed of this man, hath God raised up to Israel, as he promised, Jesus a deliverer.

And, before his advent, he sent John to proclaim the baptism of repentance to all the people of Israel.

And while John was fulfilling his ministry, he said: Who, suppose ye, that I am? I am not he. But lo, he cometh after me; of whom I am not worthy to untie his shoe-strings.

Original Aramaic NT From the seed of this man God raised up to Israel, according to what was promised, Yeshua The Savior.

And he sent Yohannan to preach the baptism of repentance before his coming to all the people of Israel.

And when Yohannan had finished his ministry, he was saying, 'I am not who you think I am. Behold, he comes after me, the strap of whose sandals I am not worthy to loose.'

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English From this man's seed has God given to Israel a Saviour, even Jesus, as he gave his word;

For whose coming John made ready the way by preaching to all the people of Israel the baptism which goes with a change of heart.

And when John was completing his work, he said, What do I seem to you to be? I am not he; but one is coming after me, whose shoes I am not good enough to undo.

Bible in Worldwide English God has given Israel a Saviour from Davids family, as he promised to do. His name is Jesus.

Before he came, John the baptiser talked to all the people of Israel. He said they should stop doing wrong things and be baptized.

When John was finishing his work, he said, "Who do you think I am? I am not the one. But wait, someone else will come after me. I am not good enough to untie his shoe strings."

Easy English God promised to send to the people of Israel someone who would save us. Jesus is the man that God sent to save us. He is a descendant of King David. Before Jesus began his work in this world, John spoke a message to all the people of Israel. He told people to stop doing wrong things and to turn to God. Then he would baptize them. When John had almost finished his work, he said to the people, “Perhaps you think that I am the special man that God will send. I am not that man. But listen! That man will come soon. I am not good enough even to undo his shoes for him.” ’

	[13:24] We can read about John the Baptist and his work in Luke 3.
	[13:25] It was the job of servants to remove their master's shoes.

Easy-to-Read Version–2008 "As he promised, God has brought one of David's descendants to Israel to be their Savior. That descendant is Jesus.

Before he came, John told all the people of Israel what they should do. He told them to be baptized to show they wanted to change their lives.

When John was finishing his work, he said, 'Who do you think I am? I am not the Messiah. He is coming later, and I am not worthy to be the slave who unties his sandals.'

God’s Word™ “God had the Savior, Jesus, come to Israel from David’s descendants, as he had promised. Before Jesus began his ministry, John the Baptizer told everyone in Israel about the baptism of repentance. [“Repentance ” is turning to God with a complete change in the way a person thinks and acts.] When John was finishing his work, he said, ‘Who do you think I am? I’m not the person you’re looking for. He will come later. I’m not even good enough to untie his sandals.’

Good News Bible (TEV) It was Jesus, a descendant of David, whom God made the Savior of the people of Israel, as he had promised.

Before Jesus began his work, John preached to all the people of Israel that they should turn from their sins and be baptized.

And as John was about to finish his mission, he said to the people, 'Who do you think I am? I am not the one you are waiting for. But listen! He is coming after me, and I am not good enough to take his sandals off his feet.'

J. B. Phillips From the descendants of this man, according to his promise, God has brought Jesus to Israel to be their saviour. John came before him to prepare his way preaching the baptism of repentance for all the people of Israel. Indeed, as John reached the end of his time he said these words: ‘What do you think I am? I am not he. But know this, someone comes after me whose shoe-lace I am not fit to untie!’.

The Message “From out of David’s descendants God produced a Savior for Israel, Jesus, exactly as he promised—but only after John had thoroughly alerted the people to his arrival by preparing them for a total life-change. As John was finishing up his work, he said, ‘Did you think I was the One? No, I’m not the One. But the One you’ve been waiting for all these years is just around the corner, about to appear. And I’m about to disappear.’

NIRV “From this man’s family line God has brought to Israel the Savior Jesus. This is what he had promised. Before Jesus came, John preached that we should turn away from our sins and be baptized. He preached this to all Israel. John was coming to the end of his work. ‘Who do you suppose I am?’ he said. ‘I am not the one you are looking for. But there is someone coming after me. I am not good enough to untie his sandals.’

New Life Version “From this man’s family, God gave to the Jews the One Who saves from the punishment of sin as He had promised. He is Jesus. Before Jesus came, John had preached to all the Jews that they should be baptized because they were sorry for their sins and turned from them. When John was near the end of his work, he asked, ‘Who do you think I am? I am not the Christ. No, but He is coming later and I am not good enough to get down and help Him take off His shoes!’

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible “God had promised that one of David’s descendants would become Israel’s Savior. [25] That Savior is Jesus. Just before Jesus came, John the Baptist showed up. He preached that the people of Israel needed to reject their sinful way of living [26] and get baptized. As John approached the end of his ministry, he repeatedly said, ‘Who do you think I am? Well, you’re wrong. I’m not him. Look, there’s someone coming after me. I wouldn’t be worthy to untie his sandals.’ [27]

²⁵13:23Possibly a reference to Bible passages such as Jeremiah 23:5, 2 Samuel 7:12-16, and Ezekiel 21:27.

²⁶13:24Literally, “repent.”

²⁷13:25The least important slaves in a household often got the job of welcoming guests by taking off their sandals and washing their feet.

Contemporary English V. God promised that someone from David's family would come to save the people of Israel, and that one is Jesus.

But before Jesus came, John was telling everyone in Israel to turn back to God and be baptized.

Then, when John's work was almost done, he said, "Who do you people think I am? Do you think I am the Promised One? He will come later, and I am not good enough to untie his sandals."

Goodspeed New Testament It is from his descendants that God has brought to Israel as he promised to do, a savior in Jesus, in preparation for whose coming John had preached to all the people of Israel baptism in token of repentance. Toward the end of his career, John said, 'What do you suppose that I am? I am not he! No! Someone is coming after me, the shoes on whose feet I am not fit to untie!'

The Living Bible And it is one of King David’s descendants, Jesus, who is God’s promised Savior of Israel!

“But before he came, John the Baptist preached the need for everyone in Israel to turn from sin to God. As John was finishing his work he asked, ‘Do you think I am the Messiah? No! But he is coming soon—and in comparison with him, I am utterly worthless.’

New Berkeley Version .

New Living Translation “And it is one of King David’s descendants, Jesus, who is God’s promised Savior of Israel! Before he came, John the Baptist preached that all the people of Israel needed to repent of their sins and turn to God and be baptized. As John was finishing his ministry he asked, ‘Do you think I am the Messiah? No, I am not! But he is coming soon—and I’m not even worthy to be his slave and untie the sandals on his feet.’

The Passion Translation “From David’s lineage God brought Israel a Savior, just as he promised.

So before Jesus appeared, John preached the message of a baptism of repentance to prepare all of Israel.

As John was about to finish his mission, he said repeatedly, ‘If you think that I am the one to come, you’re mistaken. He will come after me, and I don’t even deserve to stoop down and untie his sandals!’

Plain English Version And God promised that a man from David’s family will come to save us Israel people. And now that man has come. His name is Jesus.

But before Jesus came, John the Baptiser came and talked to us Israel people. He said, ‘Stop doing bad things. Turn around. Turn back to God, and then I will baptise you.’ And John said, ‘Who do you reckon I am? Do you think I’m that special man that God promised to send to save his people? No way. He will come later. I am nothing. I’m not good enough to touch his feet or untie his shoes.’ That’s what John told everyone when he was finishing his work.

UnfoldingWord Simplified T. "From among David's descendants, God brought one of them, Jesus, to us Israelite people to save us, just as he had promised David and our other ancestors that he would do.

Before Jesus began his work, John the Baptizer preached to all of our Israelite people who came to him. He told them that they should turn away from their sinful behavior and ask God to forgive them. Then he would baptize them.

When John was about to finish the work that God gave him to do, he was saying, 'Do you think that I am the Messiah whom God promised to send? No, I am not. But listen! The Messiah will soon come. He is so much greater than I am that I am not even important enough to take the sandals off of his feet.'"

William's New Testament It is from this man's descendants that God, as He promised, has brought to Israel a Saviour in the person of Jesus, as John, before His coming, had already preached baptism as an expression of repentance, for all the people of Israel. As John was closing his career, he said, 'What do you take me to be? I am not the Christ; no, but He is coming after me, and I am not fit to untie the shoes on His feet.'

Partially literal and partially paraphrased translations:

American English Bible ‘And it was from [this man’s] offspring, according to the promise, that God brought a Savior to IsraEl named Jesus.

‘Now, John [the Immerser] preached publicly about an immersion of repentance to all the people of IsraEl before [Jesus] arrived. And as John was finishing the ‘race’ that he was to run, he asked [the people]:

‘Whom do you think that I am? I’m not really the one!

‘Rather, {Look!} someone is coming behind me whose shoelaces I’m unworthy to untie!’

Beck’s American Translation .

Breakthrough Version Out of the seed of this man, God, in line with a promise, brought a rescuer to Israel, Jesus.

After John spoke publicly before the appearance of His entrance about a change of ways submersion to all the ethnic group of Israel, as John was accomplishing the race, he was saying, 'What do you suspect me to be? I am not. But look, He is coming after me, the sandal of whose feet I do not deserve to untie.'

Len Gane Paraphrase "From this man's descendants God has--according to His promise-- raised for Israel a Savior--Jesus.

"When John had first preached before his coming the baptism of repentance to all the people of Israel and John fulfilled his mission, he said, ‘Who do you think I am? I am not he, but, look, there is one coming after me whose sandals of his feet, I am not worthy to loosen.'

A. Campbell's Living Oracles Of this man's seed, according to the promise, God raised up to Israel, Jesus, the Saviour; John having, to introduce his appearance, before he preached the immersion of reformation to all the people of Israel. And when John was fulfilling his course, he said, Whom do you imagine me to be? I am not He; but behold, there comes one after me, the shoes of whose feet I am not worthy to loose.

New Advent (Knox) Bible It is out of this man’s posterity, according to the promise made to him, that God has brought us a Saviour, Jesus. John had prepared the way for his coming, by proclaiming a baptism in which all the people of Israel was to repent; but John himself, when he was coming to the end of his life’s course, told them, I am not what you suspect me to be; look rather for one who comes after me; I am not worthy to untie the shoes on his feet.

20^th Century New Testament It was from this man's descendants that God, in accordance with his promise, gave Israel a Savior--Jesus; John having first proclaimed, before the appearance of Jesus, a baptism upon repentance for all the people of Israel.

As John was drawing towards the end of his career, he said what do you suppose that I am? I am not the Christ. But there is "One Coming" after me, whose very sandal I am not worthy to untie.'

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible From the descendants of this man, God has brought to Israel the Savior Jesus, as He promised.

Before the arrival of Jesus, John preached a baptism of repentance to all the people of Israel.

As John was completing his course, he said, ‘Who do you suppose I am? I am not that One. But He is coming after me whose sandals I am not worthy to untie.’

Conservapedia Translation .

Revised Ferrar-Fenton Bible From his race God has, according to promise, brought to Israel a Saviour—Jesus; John, having to introduce His appearance, proclaimed beforehand a baptism for conversion to all the people of Israel. And as John was completing his mission, he said, 'What do you suppose me to be? Not I AM; but, on the contrary, there follows me One, the shoes of Whose feet I am not worthy to unfasten.'

Free Bible Version “Jesus is David’s descendant; he is the Savior that God promised to bring to Israel.

Before Jesus came, John announced the baptism of repentance to all the people of Israel.

As John was completing his mission, he said, ‘Who do you think I am? I am not the one you’re looking for. But after me one is coming whose sandals I’m not worthy to untie.’

International Standard V It was from this man’s descendants that God, as he promised, brought to Israel a Savior, who is Jesus.

Before Jesus’ appearance, John had already preached a baptism of repentance to all the people in Israel.

When John was finishing his work, he said, ‘Who do you think I am? I am not the Messiah. [Lit. one] No, but he is coming after me, and I am not worthy to untie the sandals on his feet.’

Riverside New Testament "Of this man's descendants God, according to his promise, brought to Israel a savior — Jesus, before whose coming John had proclaimed to all the people of Israel baptism for a change of heart. As John was finishing his career he used to say, 'What do you think that I am? I am not he. But one is coming after me the sandals of whose feet I am not worthy to unfasten.'

Catholic Bibles (those having the imprimatur):

Christian Community (1988) It is from the descendants of David that God has now raised up the promised savior of Israel, Jesus. Be fore he appeared, John proclaimed a baptism of repentance for all the people of Israel. As John was ending his life’s work, he said: ‘I am not what you think I am, for after me another one is coming whose sandal I am not worthy to untie.’

Mal 3:1

Lk 3:15; Jn 1:19

The Heritage Bible God from the seed of this one, according to his promise, has led to Israel a Savior, Jesus,

John previously preaching before the face of his entrance the baptism of repentance to all the people of Israel.

And as John fulfilled his course, he said, Whom do you think me to be? I am absolutely not him. But, behold, he comes after me, whose shoes of his feet I am absolutely not worthy to loose. Luke 3:16

New American Bible (2011) From this man’s descendants God, according to his promise, has brought to Israel a savior, Jesus.^h John heralded his coming by proclaiming a baptism of repentance to all the people of Israel;ⁱ and as John was completing his course, he would say, ‘What do you suppose that I am? I am not he. Behold, one is coming after me; I am not worthy to unfasten the sandals of his feet.’^j

h. [13:23] Is 11:1.

i. [13:24] Mt 3:1–2; Mk 1:4–5; Lk 3:2–3.

j. [13:25] Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:20, 27.

New Catholic Bible .

New Jerusalem Bible To keep his promise, God has raised up for Israel one of David's descendants, Jesus, as Saviour, whose coming was heralded by John when he proclaimed a baptism of repentance for the whole people of Israel. Before John ended his course he said, "I am not the one you imagine me to be; there is someone coming after me whose sandal I am not fit to undo."

NRSV (Anglicized Cath. Ed.) Of this man’s posterity God has brought to Israel a Saviour, Jesus, as he promised; before his coming John had already proclaimed a baptism of repentance to all the people of Israel. And as John was finishing his work, he said, “What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals [Gk untie the sandals] on his feet.”

Revised English Bible–1989 This is the man from whose descendants God, as he promised, has brought Israel a saviour, Jesus. John had made ready for his coming by proclaiming a baptism in token of repentance to the whole people of Israel; and, nearing the end of his earthly course, John said, ‘I am not the one you think I am. No, after me comes one whose sandals I am not worthy to unfasten.’

Jewish/Hebrew Names Bibles:

Complete Jewish Bible “In keeping with his promise, God has brought to Isra’el from this man’s descendants a deliverer, Yeshua. Now before the coming of Yeshua, Yochanan proclaimed to all the people of Isra’el an immersion in connection with turning to God from sin. But as Yochanan was ending his work, he said, ‘Who do you suppose I am? Well — I’m not! But after me is coming someone, the sandals of whose feet I am unworthy to untie.’

Hebraic Roots Bible From the seed of this man Elohim raised Yahshua the Savior for Israel as was promised.

John going before to proclaim before the face of His entrance a baptism of repentance to all the people of Israel.

And as John fulfilled the course, he said, Whom do you suppose me to be? I am not He, but, behold, "He comes after me, of whom I am not worthy to loosen the sandal of His feet." (John 1:27)

Holy New Covenant Trans. God has brought one of David’s descendants to Israel to be their Savior; he is Jesus. God had promised to do this.

"Before Jesus came, John preached to all the people of Israel. John told the people to change their hearts and to be immersed. As John was finishing his work, he always used to say, ‘Who do you think I am? I am not the Messiah. He is coming later. I’m not worthy to untie his shoes!’

The Scriptures 2009 “From this one’s seed, according to the promise, Elohim raised up for Yisra’ěl a Saviour, יהושע, after Yoanan had first proclaimed the immersion of repentance to all the people of Yisra’ěl, before His coming.

“And as Yoanan was completing his mission, he said, ‘Who do you suppose I am? I am not He. But see, there comes One after me, the sandals of whose feet I am not worthy to loose.’

Tree of Life Version “From this man’s seed, in keeping with His promise, God brought to Israel a Savior—Yeshua.

Before His coming, John had proclaimed an immersion of repentance to all the people of Israel.

As John was completing his service, he said, ‘What do you suppose me to be? I am not He. But behold, One is coming after me, whose sandal I’m not worthy to untie.’

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...[of] this The God from the seed in promise leads [for] the israel saver Jesus proclaiming (before) john before face [of] the entrance [of] him washing [of] rethinking [to] every the people {of} Israel as but filled John the course [He] said something me [You*] suppose to be not am I but look! [He] comes after me [of] whom not [I] am Worthy the sandal [of] the feet to loosen...

Alpha & Omega Bible “FROM THE DESCENDANTS OF THIS MAN, ACCORDING TO PROMISE, THEOS (The Alpha & Omega) HAS BROUGHT TO ISRAEL A SAVIOR, JESUS,

AFTER JOHN HAD PROCLAIMED BEFORE HIS COMING A IMMERSION/BAPTISM OF REPENTANCE TO ALL THE PEOPLE OF ISRAEL.

“AND WHILE JOHN WAS COMPLETING HIS COURSE, HE KEPT SAYING, ‘WHAT DO YOU SUPPOSE THAT I AM? I AM NOT HE. BUT BEHOLD, ONE IS COMING AFTER ME THE SANDALS OF WHOSE FEET I AM NOT WORTHY TO UNTIE.’

Awful Scroll Bible (")From this one's seed, God according to the heralding-beforehand, raises up to Israel the Savior Jesus,

(")John proclaiming-beforehand, before that with-respects-to-the-face of His way-in, a baptism of after-thinking to all the people of Israel.

(")But as John was fulfilling his course, he is confirming, "Whom think- yous -by, me to be? I am not He. Notwithstanding be yourselves looking, there comes One after me, whose sandals of His feet I am not worthy to loose.'

Concordant Literal Version From this one's seed, God, according to the promise, led to Israel a Saviour, Jesus."

The previous heralding of John, before His personal entrance, was the baptism of repentance to the entire people of Israel."

Now as John completed his career, he said, 'What you are suspecting me to be, I am not. But lo! coming after me is One, the sandal of Whose feet I am not worthy to loose.'"

exeGeses companion Bible Of the sperma of this man,

according to his pre-evangelism,

Elohim raises to Yisra El a Saviour, Yah Shua

when Yahn previously preached

the baptism of repentance

preceding the face of his entrance,

to all the people of Yisra El.

And as Yahn fulfills/shalams his race, he words,

Whom surmise you that I am? I am not he.

But, behold, he comes after me,

whose shoes of his feet I am not worthy to loose.

Orthodox Jewish Bible “From the zera (seed) of this man, according to the havtachah (promise), Hashem has brought to Yisroel a Moshi’a (Savior), Yehoshua. [SHMUEL BAIS 7:11; 22:51; YIRMEYAH 30:9]

“Now previously, before the coming of Moshiach, Yochanan proclaimed to Klal Yisroel a tevilah of teshuva.

“Now as Yochanan was completing his course, he was saying, ‘What do you suppose me to be? I am not! But, hinei, he comes after me of whom I am not worthy to untie the sandal of his feet.”

Rotherham’s Emphasized B. ||From thisʹ man’s seed|| hath God |according to promise| brought unto Israelˎ a saviour— ||Jesus||:

John |beforehand proclaiming| before the face of his coming inˎ an immersion of repentance, unto allʹ the people of Israel.

And <as John was fulfilling his course> he was saying—

Whom are ye supposing that |I| am? ||I|| am not he!

But lo! there comethˎ after meˎ

One of whom I am not worthy |the sandals of his feet| to loosen.

Expanded/Embellished Bibles:

The Amplified Bible From this man’s descendants God has brought to Israel a Savior, [in the person of] Jesus, according to His promise. Before ^[i]His coming John [the Baptist] had preached a baptism of repentance to all the people of Israel. And as John was finishing his course [of ministry], he kept saying, ‘What or who do you think that I am? I am not He [the Christ]; but be aware, One is coming after me whose sandals I am not worthy to untie [even as His slave]!’

[i] Lit the face of His entering, representing a Hebrew/Aramaic idiom (and indicating that Paul was speaking in Aramaic).

An Understandable Version [Now] it was this David’s descendant Jesus who was sent to Israel as their Savior, just as God had promised. His coming occurred after John [the Immerser] had preached to Israel that those who repented should be immersed [as evidence that they had done so]. As John was completing his ministry he said [to the great crowds], ‘Who do you people think I am? [No], I am not the Messiah. But look, Someone is coming [to Israel] after [I complete] my mission whose sandal straps I am not even worthy to unfasten.’

The Expanded Bible So God has brought Jesus, one of David’s ·descendants [^Lseed], to Israel to be its Savior, as he promised [2 Sam. 7:12–16; Is. 11:1–16]. Before Jesus came, John [^Cthe Baptist] preached to all the people of Israel about a baptism of ·changed hearts and lives [^Lrepentance; Matt. 3; Mark 1:2–8; Luke 3]. When he was finishing his ·work [race; course; mission], he said, ‘Who do you think I am? I am not ·the Christ [the Messiah; ^Lhe; ^Cthe anointed king from David’s line]. He is coming later, and I am not worthy to untie his sandals [^Ca gesture of subservience fit for a slave].’

Jonathan Mitchell NT "From the seed of this one (or: From this person's descendant) – corresponding to and in accord with [the] promise – He brought to (or: for; in; by) Israel a Deliverer (Savior; Rescuer; Restorer to health and wholeness), Jesus.

"John's previous heralding – before His personal entrance – was publicly proclaiming an immersion (a dipping; a baptism) which pertained to a change of mind (a change in thinking and life, which also involved a return of their focus to Yahweh) to and for all the people [of] Israel.

"Yet as John continued fulfilling [his own] race course (= completed [his] career), he kept on repeatedly saying, 'What or who are you people continuing to secretly think (or: repeatedly conjecturing; presently supposing) me to be? I myself am not [what you think] (or: not [the One])! To the contrary, look and consider! One is progressively coming – after me – the sandals of Whose feet, I am not worthy to loosen or untie.'

P. Kretzmann Commentary Verses 23-25

The promise of the Messiah:

Of this man's seed hath God according to His promise raised unto Israel a Savior, Jesus;

when John had first preached before His coming the baptism of repentance to all the people of Israel

And as John fulfilled his course, he said, Whom think ye that I am? I am not He. But, behold, there cometh One after me whose shoes of His feet I am not worthy to loose.

Kretzmann’s commentary for Acts 13:23–25 has been placed in the Addendum.

Syndein/Thieme "Of this man's seed {Jesus was descended from David} has The God according to the norm or standard of his promise has brought unto Israel a Savior . . . Jesus. "

"When John {the Baptist} had first preached {used for a herald announcing the coming of a King} before His coming {foretelling} 'the baptism characterized by repentance' to all the people of Israel. "

{Note: This is a unique period of time in history where many of the people that John the Baptist was evangelizing were Jewish, legalistic, and very religious. Many would actually know the humanity of Christ. Salvation is always faith alone in Christ alone. Having a change of mind about Christ is to believe -synonymous terms.}

"And as John kept on fulfilling his course, he said, 'Who do you think I am? I am NOT! But behold, there comes one after me . . . Whose shoes of His feet I am not worthy to loose.' "

Translation for Translators Paul said that God sent David’s descendant, Jesus, to Israel to save them.

Acts 13:23-25

“From among David’s descendants, God brought one of them, Jesus, to us Israeli people to save us, just like he had told David and our other ancestors that he would do. Before Jesus began his work, John the Baptizer preached to all of our Israeli people who came to him. He told them that they should turn away from their sinful behavior and ask God to forgive them. Then he would baptize them. When John was about to finish the work that God gave him to do, he frequently said to the people, ‘Do you think [RHQ] that I am the Messiah whom God promised to send? No, I am not. But listen! The Messiah will soon come. He is so much greater than I am that I am not even important enough to be his slave [MET].’ ”.

The Voice Paul: God has selected one of David’s descendants as the long-promised Liberator of Israel. I am speaking of Jesus.

Before Jesus arrived on the scene, His cousin John was hard at work, proclaiming to all the people of Israel a ceremonial washing through baptism [Literally, immersion, an act to show repentance] and pointing to a new direction in thought and life. John’s ministry climaxed when he said, “Who do you assume me to be? I am not the One you’re looking for. No, but One is coming after me, One whose sandal thong I am unworthy to untie.” [Luke 3:16]

Bible Translations with Many Footnotes:

Lexham Bible From the descendants of this man, according to his promise, God brought to Israel a Savior, Jesus. Before his coming [Literally “the presence of his coming”] John had publicly proclaimed [*Here the participle (“had publicly proclaimed”) has been translated as a finite verb in keeping with English style] a baptism of repentance to all the people of Israel. But while John was completing his [*Literally “the”; the Greek article is used here as a possessive pronoun] mission, he said, ‘What do you suppose me to be? I am not he ! But behold, one is coming after me of whom I am not worthy to untie the sandals of his [*Literally “the”; the Greek article is used here as a possessive pronoun] feet!’

NET Bible® From the descendants⁹¹ of this man⁹² God brought to Israel a Savior, Jesus, just as he promised.⁹³ Before⁹⁴ Jesus⁹⁵ arrived, John⁹⁶ had proclaimed a baptism for repentance⁹⁷ to all the people of Israel. But while John was completing his mission,⁹⁸ he said repeatedly,⁹⁹ ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’¹⁰⁰

^91tnOr “From the offspring”; Grk “From the seed.”

^snFrom the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

^92snThe phrase this man is in emphatic position in the Greek text.

^93tnGrk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

^snJust as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

^94tnGrk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

^95tnGrk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

^96snJohn refers here to John the Baptist.

^97tnGrk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

^98tnOr “task.”

^99tnThe verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

^100tnLiterally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

The Spoken English NT From this man’s descendants,^cc in line with the promise, God brought Israel a Savior: Jesus.^dd

Before his coming, John had announced to all the people of Israel a baptism for^ee a change of heart.^ff

And when John was finishing his work,^gg he used to say,
I’m not what^hh you think I am! I’m not the One.ⁱⁱ Far from it! He’s coming after me, and I’m not even worthy to untie one of his sandals.^jj

^dd.See 2Sam. 7:12; Isaiah 11:1.

^ee.Lit. “of.”

^ff.Traditionally: “repentance” (see “Bible Words”).

^gg.Lit. “his race.”

^hh.Some mss, “who.” This may also be understood as a question: “What/who is it that you think I am? I’m not!”

^ii.That is, the Messiah. Lit. “I’m not he.”

^jj.Lit. “On the contrary—behold, he comes after me, whose sandal of his feet I am not worthy to untie.” See Matt. 3:11; Mark 1:7; Luke 3:16; John 1:27.

Wilbur Pickering’s New T. God, from this man’s seed, according to promise, has brought⁹ Salvation¹⁰ to Israel,

John having heralded beforehand, in advance of His coming, a baptism of repentance to Israel.¹¹

Well as John was fulfilling his course, he said: ‘Whom do you suppose me to be? No I’m not—but indeed He comes after me, the sandals of whose feet I am not worthy to untie’.¹²

(9) Instead of ‘brought’, some 25% of the Greek manuscripts have ‘raised up’, as in AV and NKJV.

(10) Instead of ‘Salvation’, some 15% of the Greek manuscripts have ‘a Savior, Jesus’, as in most versions.

(11) Instead of ‘to Israel’, some 20% of the Greek manuscripts read ‘to all the people of Israel’, as in most versions.

(12) At first people speculated that John the baptizer might be the Messiah, but John was quick to deny it.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation "God, from this one's seed [fig., offspring] according to [His] promise, [has] brought to Israel salvation,

John having previously preached before [the] face of His entrance [fig, before His coming] a baptism of repentance to Israel.

"Now as John was completing the course [of his ministry], he said, 'Whom do youp suppose me to be? I am not [He]. But listen! One is coming after me, of whom I am not worthy to untie the sandal of [His] feet.' [Mark 1:7; John 1:20,27]

Benjamin Brodie’s trans. God brought to Israel from the lineage of this man (according to the promise) a deliverer [Savior], Jesus,

When John was proclaiming beforehand to every citizen [Jews only] of Israel (prior to His face-to-face entrance) [beginning of his ministry] a baptism accompanied by repentance.

And while John was fulfilling his course [ministry], he repeatedly asked: ‘Who do you suppose I am? I myself am not He [the Messiah]. But behold, He is coming after me, the sandals of whose feet I am not worthy to unloose.’

Context Group Version Of this man's seed has God according to promise brought to Israel a Rescuer, Jesus; when John had first proclaimed before his coming the immersion of reoriented life to all the people of Israel. And as John was fulfilling his course, he said, What do you (pl) suppose that I am? I am not [he]. But look, there comes one after me the sandals of whose feet I am not worthy to unloose.

English Standard Version Of this man's offspring God has brought to Israel a Savior, Jesus, as he promised. Before his coming, John had proclaimed a baptism of repentance to all the people of Israel. And as John was finishing his course, he said, 'What do you suppose that I am? I am not he. No, but behold, after me one is coming, the sandals of whose feet I am not worthy to untie.'

Far Above All Translation From the seed of this man God brought salvation to Israel according to his promise, John having proclaimed in advance of his coming the baptism of repentance to Israel.

And as John was completing his course, he said, ‘Who do you think I am? I am not the one. But look, after me is coming one the shoes of whose feet I am not worthy to loosen.’

Legacy Standard Bible From the seed of this man, according to promise, God has brought to Israel a Savior, Jesus, after John had preached before His coming [Lit the face of His entering] a baptism of repentance to all the people of Israel. And as John was fulfilling his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me of whom I am not worthy to untie the sandals of His feet.’

Modern Literal Version 2020 God brought* salvation to Israel from the seed of this man David, according-to promise, when John preached beforehand the immersion* of repentance to Israel, before his face and before his entrance. Now as John was fulfilling the course, he was saying, Who do you° perceive me to be {i.e. that I am}? I am not he. But behold, he is coming after me, of whom I am not worthy to loosen the shoes from his feet.

NT (Variant Readings) Of this man's seed hath God according to promise °brought unto Israel a Savior, Jesus; when John had first preached before his coming the baptism of repentance to all the people of Israel.

And as John was fulfilling his course, he said, What suppose ye that I am? I am not [he]. But behold, there cometh one after me the shoes of whose feet I am not worthy to unloose.

1 Sam. 13:14, Psa. 89:20; °MT-brought unto Israel salvation, 24 when...

A Voice in the Wilderness From this man's seed, according to promise, God raised up for Israel a Savior, Jesus; when John had first preached, before His coming on the scene, an immersion of repentance to all the people of Israel.

And as John fulfilled his course, he said, Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.

The gist of this passage: John the baptizer was herald to Jesus, saying that One was coming whose sandals he was not bit to untie.

23-25

Normally, I do not go word-by-word throughout the various manuscripts to determine each and every difference. So often, the differences are so minor that most (or all) translators do not bother to make note of them. There were a few phrases which I had difficulty with, causing me to check the Byzantine Greek text and Scrivener Textus Receptus word by word. Personally, for me and my purpose, this was unhelpful; but it helps to give you an idea of the differences that there might be between texts (and, ultimately, just how inconsequential that these differences tend to be). However, there is one important difference, which the New Testament (variant readings) translation takes note of.

Acts 13:23a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
toutou (τούτου) [pronounced TOO-too]	this, that, of this one, from this thing	intermediate demonstrative pronoun; masculine singular; genitive or ablative case	Strong's #3778 (the genitive masculine or neuter is also known as Strong's #5127)
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, nominative case	Strong’s #2316
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
sperma (σπέρμα) [pronounced SPHER-mah]	seed, sperm; offspring, descendant; remnant	neuter singular noun; genitive/ablative case	Strong’s #4690
katá (κατά) [pronounced kaw-TAW]	according to, after, according to a norm or standard; throughout, over, in, at; to, toward, up to; before, for, by	preposition with the accusative case	Strong’s #2596
epaggelia (ἐπαγγελία) [pronounced ehp-ang-ehl-EE-ah]	an announcement (for information, assent or pledge; especially a divine assurance of good); a message, promise (of good, of blessing)	feminine singular noun, accusative case	Strong’s #1860

Translation: From the seed of this one, God, according to the promise,...

Admittedly, I had some difficulties with this translation, but I have reasonably satisfied with the result.

Paul continues speaking to the synagogue of Antioch of Pisidia and it appears that he has a polite and captive audience. I say this because, in this extended passage, Paul will use the name of Jesus without receiving an immediate negative response.

The person that Paul continues speaking of is David; it is his seed to which Paul references, which all of the people there in the synagogue recognize as being David’s Greater Son, the Messiah. In this era, the Messiah was central to the thinking of the Jewish people. So many of them expected the Messiah at any time. David’s Seed is the promise of God. This promise is known as the Davidic Covenant, which is found in Psalm 89 (HTML) (PDF) (WPD) 2Samuel 7 (HTML) (PDF) (WPD) and 1Chronicles 18 (HTML) (PDF) (WPD).

Acts 13:23b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ágô (ἄγω) [pronounced AHG-oh]	to go, to depart, to lead, to bring, to guide, to direct, to follow	3^rd person singular, aorist active indicative	Strong’s #71
tô (τ) [pronounced toh]	in the; by the, to the; by means of the; for the benefit [advantage] of; for the disadvantage of	masculine singular definite article; locative, dative, or instrumental case	Strong’s #3588
Israêl (Ισραήλ) [pronounced is-rah-ALE]	he shall be a prince of God; transliterated Israel	proper singular noun; masculine, Indeclinable	Strong’s #2474
sôtêr (σωτήρ) [pronounced so-TARE]	saviour, deliverer, preserver	masculine singular noun; accusative case	Strong’s #4990
Iêsous (̓Ιησος) [pronounced ee-ay-SOOCE]	Jehovah is salvation; transliterated Jesus, Joshua	proper singular noun, nominative case	Strong’s #2424
The two words above are found in the Westcott Hort text and the Scrivener Textus Receptus. Instead of those two words, the Byzantine Greek text has...
sôtêria (σωτηρία) [pronounced soh-tay-REE-ah]	salvation; safety, deliverance [from present or eternal danger], preservation [from danger or destruction]; welfare, prosperity	feminine singular noun; accusative case	Strong’s #4991

Translation: ...brought to Israel a Savior, Jesus.

God has brought to Israel, according to His promise, Jesus, the Savior, David’s Greater Son, the Seed of David.

Acts 13:23 From the seed of this one, God, according to the promise, brought to Israel a Savior, Jesus. (Kukis mostly literal translation)

Jesus is the Seed of David; He is David’s Greater Son; He is the fulfillment of the Davidic Covenant.

Acts 13:24a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
prokērussō (προκηρύσσω) [pronounced prok-ay-ROOCE-so]	proclaiming publicly (in advance), heralding, announcing beforehand; a herald	masculine singular, aorist active participle, genitive/ablative case	Strong’s #4296
Iôannês (̓Ιωάννης) [pronounced ee-oh-AHN-nace]	Jehovah is a gracious giver; transliterated, John, Yoִhanan, Joִhanan	proper singular masculine noun; genitive/ablative case	Strong’s #2491
pro (πρό) [pronounced proh]	before, prior to; in front of; before [in time]; of precedence, rank, or advantage	preposition, used with the genitive	Strong’s #4253
prósôpon (πρόσωπον, ου, τό) [pronounced PROS-oh-pon]	face, front of the human head, countenance, look, presence; (outward, external) appearance (of persons, things)	neuter singular noun; genitive/ablative case	Strong’s #4383
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
eisodos (εἴ́σοδος) [pronounced ICE-od-oss]	an entrance; the place or way leading into a place (as a gate); the act of entering; enter (ing) in (to); coming (into)	feminine singular noun; genitive/ablative case	Strong’s #1529
autou (αὐτο) [pronounced ow-TOO]	his, of him; from him, him; same	3^rd person masculine singular personal pronoun; genitive/ ablative case	Strong’s #846

Translation: John, before the presence of His coming, was heralding...

John the Herald, before Jesus came onto the scene, was speaking of Jesus. He was the herald of Jesus, much as heralds precede a king into a room.

Jesus is alive at this time (when John has his ministry of baptism), but He has not yet begun His public ministry.

I do find it interesting that Paul speaks of John. That would suggest to me that most of the people in that synagogue knew who John was (in other words, when Paul spoke of John the herald anywhere, that did not result in a lot of blank stares).

Acts 13:24b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
baptisma (βάπτισμα) [pronounced BAP-tis-mah]	baptism (real or figurative); immersion; identification, association, relation	neuter singular noun; accusative case	Strong’s #908
metánoia (μετάνοια) [pronounced met-AHN-oy-ah]	a change of mind regarding one’s purpose, what one has done or thought, a change of attitude, direction; a turning around; repentance	feminine singular noun; genitive/ablative case	Strong’s #3341
pántē (πάντη) [pronounced PAN-tay]	all; everyone; always, everywhere, wholly, in all respects, in every way	adverb	Strong’s #3839
tô (τ) [pronounced toh]	in the; by the, to the; by means of the; for the benefit [advantage] of; for the disadvantage of	masculine singular definite article; locative, dative, or instrumental case	Strong’s #3588
laos (λαός) [pronounced lah-OSS]	people, people group, tribe, nation, all those who are of the same stock and language; of a great part of the population gathered together anywhere	masculine singular noun; dative, locative or instrumental case	Strong's #2992
Israêl (Ισραήλ) [pronounced is-rah-ALE]	he shall be a prince of God; transliterated Israel	proper singular noun; masculine, Indeclinable	Strong’s #2474

Translation: ...a baptism [representing] a change of mind [for] everyone among the people of Israel.

John spoke of the Messiah to come and he performed a baptism of repentance, meaning, a baptism which represented a change of mind. The change of mind here is, a person rejects all of the religion and legalism which they have been exposed to, and accepts, in its place, the fulfillment of God’s plan. This would have been a very big deal for any Jew of that era.

Too often, this is presented as repentance from sin. That is hardly ever the meaning of repentance when we find this word. The Jews, for the most part, were not big sinners. Obviously they sinned, because everyone had a sin nature; but sin was not standing in the way of eternal life. Their religion stood in the way of eternal life. They were to change their minds of legalism; they were to change their minds about earning their way into heaven.

John’s baptism was also one of repentance, and it was repentance of the same things. They were to reject their religion; they were to set aside the legalism and traditions that they grew up with.

Acts 13:24 John, before the presence of His coming, was heralding a baptism [representing] a change of mind [for] everyone among the people of Israel. (Kukis mostly literal translation)

Acts 13:25a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hôs (ὡς) [pronounced hohç]	like, as; how; about; in such a way; even as; when, while	comparative particle, adverb	Strong’s #5613
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
plêroô (πληρόω) [pronounced play-ROH-oh]	to fill [a vessel, a hollow place, a valley]; to fill [something] with [something]; to supply [abundantly with something] [fully, completely], to impart, to imbue with; to fulfill; to perform fully; to bring to a full end, to complete [finish, accomplish]	3^rd person singular, imperfect active indicative	Strong’s #4137
Scrivener Textus Receptus has this definite article; Byzantine Greek text has it, but notes that alternate readings leave it out. It is not found in the Westcott Hort text.
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
Iôannês (̓Ιωάννης) [pronounced ee-oh-AHN-nace]	Jehovah is a gracious giver; transliterated, John, Yoִhanan, Joִhanan	proper singular masculine noun; accusative case	Strong’s #2491
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
dromos (δρόμος) [pronounced DROM-oss]	a course; career, race; in the NT figuratively, the course of life or of office	masculine singular noun, accusative case	Strong’s #1408

Translation: However, while John was fulfilling the plan of God for his life [lit., the course],...

John had a specific course of life, a specific period of time during which he was to announce the King. If I were to guess, his public ministry may have lasted 6 months. We have very little understanding of what took place in his life which led him to this. We know that John had an important destiny from the very beginning. We also know that his parents were very old.

John had a very unusual lifestyle living out in the desert-wilderness, where he ate honey and something else. Did his parents die when he was still young? Say 10 or 12? Was he out in the desert-wilderness as a matter of practicality, having nowhere else to go? Obviously, what led to his unusual lifestyle is speculative, but God had a very specific plan for John’s life, and he fulfilled that plan.

Acts 13:25b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
légô (λέγω) [pronounced LEH-goh]	to speak (of, out), to say; to teach; to tell; to exhort, to advise, to command, to direct; to call, to name; to mention	3^rd person singular, aorist active indicative	Strong’s #3004
ti (τί) [pronounced tee]	in whom, by whom, to what [one], in which, how; whether, why	neuter singular interrogative pronoun; accusative case	Strong’s #5101
The Byzantine Greek text and the Scrivener Textus Receptus both have...
tina (τίνα) [pronounced TEE-nah]; ti (τί) [pronounced tee]	in whom, by whom, to what [one], in which, how; whether, why	masculine singular interrogative pronoun; accusative case	Strong’s #5101
What’s the difference? The neuter singular might be best translated what whereas the masculine singular might be best translated who.
eme (ἐμέ) [pronounced ehm-EH]	I, me, myself, my	1^st person personal pronoun; accusative case	Strong’s #1691 (a form of #3165)
huponoéō (ὑπονοέω) [pronounced hoop-on-o-EH-oh]	to think, to suspect, to conjecture, to suppose, to surmise	2^nd person plural, present active indicative	Strong’s #5282
einai (εἲναι) [pronounced Ī-nī or Ī-nah-ee]	to be, is, was, will be; am; to exist; to stay; to occur, to take place; to be present [available]	present infinitive of Strong’s #1510	Strong’s #1511 (a form of Strong’s #1510)

Translation: ...he said ‘Who do you [all] think I am?

Because of interactions with those who followed him (my speculation here), John, on occasion, would ask them, “Just who do you think that I am?” John knew very well who some of the people believed him to be. He knew that he needed to dispel such notions. He was the herald to the King; he was not the King.

Acts 13:25c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ouk (οὐκ) [pronounced ook]	no, not, nothing, none, no one	negation; this form is used before a vowel	Strong’s #3756
eimi (εἰμί) [pronounced eye-ME]	to be, is, was, will be; am; to exist; to stay; to occur, to take place; to be present [available]	1^st person singular, present indicative	Strong’s #1510
egó (ἐγώ) [pronounced ehg-OH]	I, me, my; primarily used as an emphatic	1^st person singular, personal pronoun; nominative case	Strong’s #1473

Translation: I am not [God’s Savior].

Literally, this reads, I, even I, am not! I think properly, John is saying, “I am not who you think I am. I know what is going on in your minds, who you think I am. I am not God’s Savior. I am only a voice in the wilderness, the herald to the King.”

Acts 13:25d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
allá (ἀλλά) [pronounced ahl-LAH]	but, but rather, but on the contrary, instead, nay (rather); yea, yes, in fact, moreover; nevertheless	adversative particle	Strong’s #235
idoú (ἰδού) [pronounced ih-DOO]	behold, lo; listen, listen up, focus on this, get this, look, look here; see [here]; take note	demonstrative singular particle; interjection; 2^nd person singular, aorist active imperative	Strong’s #2400 (a special case of #1492)
érchomai (ἔρχομαι) [pronounced AIR-khoh-my]	to go, to come (in a great variety of applications, literally and figuratively); to accompany; to appear; to bring, to enter	3^rd person singular, present (deponent) middle/passive indicative	Strong’s #2064
meta (μετά) [pronounced meht-AH]	after, behind	preposition with the accusative	Strong’s #3326
With the accusative, meta implies motion toward the middle or into the midst of something, and also motion after a person or thing, so as to follow and be with a person, or to get a person or thing. Succession can be understood in relation to place (after, behind) or with respect to time (after).
eme (ἐμέ) [pronounced ehm-EH]	I, me, myself, my	1^st person personal pronoun; accusative case	Strong’s #1691 (a form of #3165)

Translation: Listen, He will come after me,...

“God’s promised Savior will come after me,” John tells those who have come out to be baptized by him.

Obviously, the people hearing John need to keep a lookout for the One to come after John.

Acts 13:25e
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hou (ο) [pronounced how]	to who, from which, to what, from that, whose	masculine singular relative pronoun; genitive/ablative case	Strong’s #3739
ouk (οὐκ) [pronounced ook]	no, not, nothing, none, no one	negation; this form is used before a vowel	Strong’s #3756
eimi (εἰμί) [pronounced eye-ME]	to be, is, was, will be; am; to exist; to stay; to occur, to take place; to be present [available]	1^st person singular, present indicative	Strong’s #1510
axios (ἄξιος) [pronounced AX-ee-oss]	deserving, worthy, suitable, appropriate; comparable (as if drawing praise); due reward	masculine singular adjective; nominative case	Strong’s #514
to (τό) [pronounced toh]	the; this, that; to the, towards the	neuter singular definite article; accusative case	Strong’s #3588
hupodêma (ὑπόδημα) [pronounced hoop-OD-ah-mah]	sandal, shoe, what is bound under the sandal, a sole fastened to the foot with straps	neuter singular noun, accusative case	Strong’s #5266
tôn (τν) [pronounced tohn]	the, of the, from the; of this, from that, [away, out] from the; from the source of; by the; than the	masculine plural definite article; genitive and ablative cases	Strong’s #3588
podes (πόδες) [pronounced POH-dehs]	feet [of men or beast]	masculine plural noun; accusative case	Strong’s #4228
luô (λύω) [pronounced LOO-oh]	to loosen; to set free; to dissolve; to sever; to break; to destroy, to demolish	aorist active infinitive	Strong’s #3089

Translation: ...[a Man] whose sandals [the sandal of [His] feet] I am not worthy to loosen.’

John admits that, “I am not worthy to unlace the sandals of the Man coming after me.” John was there to publically speak of the Savior, the King, the Seed of David, Who was to come.

Interestingly enough, John never says, “My cousin” or close relative, even though he was related to Jesus in His humanity (although we do not know exactly how).

Admittedly, if I knew a human celebrity, I would say that in some circles. John knows the only true human celebrity, and, insofar as I recall, he never said, “This Son of David to come is also my cousin!” Instead, his relationship to Jesus is described as, I am not even worthy to untie his sandals.

There is so much to know about John the Herald, a man whom we know little about. We know that he was born to parents of an advanced age. This would imply that his parents died when John was still young. How young? We don’t know exactly. But the next we know about him, he is living a strange lifestyle out in the desert-wilderness. Now, how exactly did that come about? Was he forced into such a lifestyle (like eating honey from the comb) out of necessity? Was he living in the desert-wilderness for a long time or did God move him out there for his odd ministry? How did he begin his ministry? How did people know to come out to him to be baptized? There was nothing about his life that was normal. And, recall that he was only about six months older than Jesus. Therefore, he would have died at the hands of one of the Herods in his late 20s. He had a short and strange life followed by a ministry that could not have been more than six months or a year at most. And when speaking of the Messiah to come, it was always with great reverence and humility. If you or I were cousins to the Messiah, how many times might this slip out in our casual conversation? I’ve been in the same room with Cassius Clay (Mohammed Ali) and George Foreman (at different times)—and I’ve dropped that little tidbit of information into conversations close to a dozen times in my life (as I am doing right now). But John never says, “You are all about to meet my cousin Jesus!” How do you have that relationship and not even talk about it? What a man John the herald was!

Acts 13:25 However, while John was fulfilling the plan of God for his life [lit., the course], he said ‘Who do you [all] think I am? I am not [God’s Savior]. Listen, He will come after me, [a Man] whose sandals [the sandal of [His] feet] I am not worthy to loosen.’ (Kukis mostly literal translation)

John the Herald was a grace oriented person. He understood his place in the plan of God; and he did not try to take any credit to himself.

Acts 13:23–25 From the seed of this one, God, according to the promise, brought to Israel a Savior, Jesus. John, before the presence of His coming, was heralding a baptism [representing] a change of mind [for] everyone among the people of Israel. However, while John was fulfilling the plan of God for his life [lit., the course], he said ‘Who do you [all] think I am? I am not [God’s Savior]. Listen, He will come after me, [a Man] whose sandals [the sandal of [His] feet] I am not worthy to loosen.’ (Kukis mostly literal translation)

One promise was the Davidic Covenant and Jesus would be the fulfillment of that covenant. John the baptizer would tell people that Jesus is coming.

Acts 13:23–25 From the seed of David, God, according to His promise, brought forth to Israel, a Savior, Jesus. John was His herald before Jesus began His public ministry. John proclaimed the baptism which represented a change of mind and a cleansing for all the people of Israel. However, during the time that John was fulfilling the life course that God had for him, he said, ‘Just who exactly do you think I am? I am not the Savior sent by God! Listen carefully: He will appear and come after me. I am not even worthy to loosen this Man’s sandals!’ (Kukis paraphrase)

——————————

As Paul continues in this message, bear in mind that, as an evangelist, many of the people there have given him their complete attention; and the Holy Spirit will act as their human spirits to allow basic spiritual information to be heard and understood. For the unbeliever, this is a temporary condition. The unbeliever does not have a human spirit; and so spiritual information has no place to be written.

It would be as if their hard drives are unable to save the files being sent to them, so they are given a temporary external drive on which these files may be written. If that temporary drive is taken away, they no longer have access to the files on it.

Part of the gift of evangelism is that your audience, in general, will focus on the things that you say. The other part is, they will have a place to temporarily store gospel information.

The believer has a human spirit all of the time. We are reborn with a human spirit. This is what makes us a new creation in Christ—the activation of a human spirit. It is not that you gave up drinking and chasing. That is not what being a new creation in Christ is. It is about this necessary and invisible addition to your perception system.

For a little more information on this, see the Doctrine of the Human Spirit (by R. B. Thieme, Jr.) in the Addendum.

Men, brothers, sons of offspring of Abraham, and all the ones in you fearing the God: for you [all] the word of salvation—this [one]—was sent. For the ones living in Jerusalem and the rulers of them This One they did not know and the voices of the prophets, the ones throughout every Sabbath were being read, condemning [Him] they fulfilled. And no cause of death had they found, they asked Pilate to execute Him.

Acts

13:26–28

Men, brothers, the sons of Abraham’s progeny, and those of you who fear/respect God—this word of salvation was sent to you [all]. For indeed the ones living in Jerusalem and their rulers did not know This One even [though] the voices of the prophets were being read every Sabbath day. [By] condemning [Him], they fulfilled [the words of the prophets]. And [even though] they found no reason for [a sentence of] death, they called for Pilate to execute Him.

Men, brothers, you sons of Abraham, and all of you who fear and respect God—this word of salvation was specifically sent by God to you. For, clearly, those living in Jerusalem and their rulers did not recognize this Jesus, despite hearing the voices of their prophets being read every Sabbath day. They did not realize it, but by condemning Him, they fulfilled the words of the prophets. And despite finding no reason for His death, they called for Pilate to execute Him.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) Men, brothers, sons of offspring of Abraham, and all the ones in you fearing the God: for you [all] the word of salvation—this [one]—was sent. For the ones living in Jerusalem and the rulers of them This One they did not know and the voices of the prophets, the ones throughout every Sabbath were being read, condemning [Him] they fulfilled. And no cause of death had they found, they asked Pilate to execute Him.

Complete Apostles Bible "Men, brothers, sons of the race of Abraham, and those among you who fear God, to you the message of this salvation has been sent.

For those dwelling in Jerusalem, and their rulers, because they did not know Him, nor the voices of the Prophets which are being read according to each Sabbath, condemning him, they fulfilled the Scriptures.

And finding no cause for death, they asked Pilate that He be executed.

Douay-Rheims 1899 (Amer.) Men, brethren, children of the stock of Abraham, and whosoever among you fear God: to you the word of this salvation is sent.

For they that inhabited Jerusalem and the rulers thereof, not knowing him, nor the voices of the prophets which are read every sabbath, judging him, have fulfilled them.

And finding no cause of death in him, they desired of Pilate that they might kill him.

Holy Aramaic Scriptures Men, brothers, sons of the lineage of Abraham, and those among you who are revering Alaha {God}: Unto you The Miltha d’Khaye {The Word of Life}, is sent!

For, those; the inhabitants of Urishlem {Jerusalem}, and their rulers; they didn't perceive it, not even in The Writings of the Nabiye {the Prophets}, which are read at every Shaba {Sabbath}, but rather, they judged Him, and they fulfilled all those things which were written.

And when they couldn't find a cause of death, they asked from Pilatus {Pilate} that they might kill Him.

James Murdock’s Syriac NT Men, brethren, children of the stock of Abraham, and all who, with you, fear God, to you is this word of life sent.

For, those inhabitants of Jerusalem and their chiefs, did not apprehend it; neither [did they apprehend] also the writings of the prophets, which are read every sabbath; but they condemned him, and fulfilled all the things written.

And while they found no ground for [his] death, they desired of Pilate that they might kill him.

Original Aramaic NT Men, brothers and children of the lineage of Abraham, and those who worship God with you: To you He has been sent: The Word of Life.*

And these inhabitants of Jerusalem and their Leaders did not understand him nor the Scriptures of The Prophets which are read on every Sabbath, but they judged him and they fulfilled these things which are written.

And when they found no cause of death, they asked Pilatus to kill him.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English My brothers, children of the family of Abraham, and those among you who have the fear of God, to us the word of this salvation is sent.

For the men of Jerusalem and their rulers, having no knowledge of him, or of the sayings of the prophets which come to their ears every Sabbath day, gave effect to them by judging him.

And though no cause of death was seen in him, they made a request to Pilate that he might be put to death.

Bible in Worldwide English Men and brothers, sons of Abraham, and all of you who worship God, the news of this way to be saved has been sent to us. The people who live in Jerusalem and their rulers did not know who this Jesus really was. They did not understand the words of the prophets of God long ago which were read every Sabbath day. But even so, they did what the prophets had said they would do. They judged him. They could not prove that he did anything wrong for which he should die. Yet they begged Pilate to kill him.

Easy English Paul then said, ‘I speak to all you people here. Some of you, like us, have Abraham as your ancestor. Some of you are Gentiles who now worship our God. God has sent this message to all of us. It tells us how he will save us. The people who were living in Jerusalem, and their leaders, did not understand about Jesus. They did not know that he was God's special man. Every Jewish day of rest, someone reads aloud the messages of God's prophets. But the people in Jerusalem did not understand. Instead, they said that Jesus had done bad things. They said that he should die. In that way, they caused the message of the prophets to become true. The Jewish leaders could not find any reason to kill Jesus for what he had done. But they continued to say to Pilate, “Your soldiers must kill him.”

Easy-to-Read Version–2008 "My brothers, sons in the family of Abraham, and you other people who also worship the true God, listen! The news about this salvation has been sent to us. The Jews living in Jerusalem and their leaders did not realize that Jesus was the Savior. The words the prophets wrote about him were read every Sabbath day, but they did not understand. They condemned Jesus. When they did this, they made the words of the prophets come true. They could not find any real reason why Jesus should die, but they asked Pilate to kill him.

God’s Word™ “Brothers—descendants of Abraham and converts to Judaism—the message that God saves people was sent to us. The people who live in Jerusalem and their rulers didn’t know who Jesus was. They didn’t understand the prophets’ messages, which are read every day of rest—a holy day. So they condemned Jesus and fulfilled what the prophets had said. Although they couldn’t find any good reason to kill him, they asked Pilate to have him executed.

Good News Bible (TEV) "My fellow Israelites, descendants of Abraham, and all Gentiles here who worship God: it is to us that this message of salvation has been sent! For the people who live in Jerusalem and their leaders did not know that he is the Savior, nor did they understand the words of the prophets that are read every Sabbath. Yet they made the prophets' words come true by condemning Jesus. And even though they could find no reason to pass the death sentence on him, they asked Pilate to have him put to death.

J. B. Phillips Now the message is urgent and contemporary

“Men and brothers, sons of the race of Abraham, and all among you who fear God, it is to us that this message of salvation has now been sent! For the people of Jerusalem and their rulers refused to recognise him and to understand the voice of the prophets which are read every Sabbath day—even though in condemning him they fulfilled these very prophecies! For though they found no cause for putting him to death, they begged Pilate to have him executed. And when they had completed everything that was written about him, they took him down from the cross and laid him in a tomb. V. 29 is included for context.

The Message “Dear brothers and sisters, children of Abraham, and friends of God, this message of salvation has been precisely targeted to you. The citizens and rulers in Jerusalem didn’t recognize who he was and condemned him to death. They couldn’t find a good reason, but demanded that Pilate execute him anyway. They did just what the prophets said they would do, but had no idea they were following to the letter the script of the prophets, even though those same prophets are read every Sabbath in their meeting places. This includes v. 29.

NIRV “Listen, fellow children of Abraham! Listen, you Gentiles who worship God! This message of salvation has been sent to us. The people of Jerusalem and their rulers did not recognize Jesus. By finding him guilty, they made the prophets’ words come true. These are read every Sabbath day. The people and their rulers had no reason at all for sentencing Jesus to death. But they asked Pilate to have him killed.

New Life Version “Men and brothers, sons of the family of Abraham, and all of you who honor God, listen! This news of being able to be saved from the punishment of sin has been sent to you. The people of Jerusalem and their leaders did not know Him. They did not understand the words from the early preachers. These words were read to them every Day of Rest. But they did the very thing the early preachers had said they would do by handing Him over to die. They could find no reason that He should die, but they asked Pilate to have Him killed.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible “Listen to me, brothers, you children of Abraham along with anyone else who respects God. This message of salvation was intended for us. But I’m afraid the people in Jerusalem, along with their leaders, didn’t recognize Jesus as the Savior that the prophets wrote about. They missed it even though they read about him in the writings of the prophets every Sabbath. They rejected him—just as the prophets said they would. They couldn’t find a reason to execute him because he hadn’t committed any crime. They insisted Pilate execute him anyway.

Contemporary English V. Now listen, you descendants of Abraham! Pay attention, all of you Gentiles who are here to worship God! Listen to this message about how to be saved, because it is for everyone. The people of Jerusalem and their leaders didn't realize who Jesus was. And they didn't understand the words of the prophets that they read each Sabbath. So they condemned Jesus just as the prophets had said. They did exactly what the Scriptures said they would. Even though they couldn't find any reason to put Jesus to death, they still asked Pilate to have him killed. After Jesus had been put to death, he was taken down from the cross and placed in a tomb.

New Berkeley Version .

New Living Translation “Brothers—you sons of Abraham, and also you God-fearing Gentiles—this message of salvation has been sent to us! The people in Jerusalem and their leaders did not recognize Jesus as the one the prophets had spoken about. Instead, they condemned him, and in doing this they fulfilled the prophets’ words that are read every Sabbath. They found no legal reason to execute him, but they asked Pilate to have him killed anyway.

The Passion Translation “Fellow Jews, Abraham’s descendants, and all those among you who worship and reverence God, this message of life has been sent for us all to hear. But the people of Jerusalem and their leaders didn’t realize who he was, nor did they understand the prophecies written of him. Yet they fulfilled those very prophecies, which they read week after week in their meetings, by condemning him to death. Even though they could come up with no legal grounds for the death sentence, they pleaded with Pilate to have him executed.

Plain English Version Listen, friends. Some of you are Jews that belong to our grand-father Abraham’s family, and some of you are not Jews but you respect our God. All of you have to listen to this message that God sent to us. It is about how God wants to save us. A long time ago, the men that told God’s messages to people wrote those words in his book. They said that God will send a special man, but people will kill him. And people read those words from God’s book in their meetings every Saturday, but they don’t understand them. The people in Jerusalem and their leaders didn’t know that Jesus was that special man, and they said, ‘We have to kill him.’ So, even though he didn’t do anything wrong, they asked Pilate, the Roman judge, to kill him anyway.

UnfoldingWord Simplified T. "Dear brothers, and all you who are descendants of Abraham, and you non-Jewish people among you who also worship God, please listen! It is to all of us that God has sent the message about how he saves people. The people living in Jerusalem and their rulers did not recognize Jesus. They did not understand the messages of their own prophets even though the prophets were read aloud to them every Sabbath, and then what the prophets predicted long ago was made true when they condemned Jesus to death. Many people accused Jesus of doing wicked things, but even though they could not prove that he had done anything for which he deserved to die, they asked Pilate the governor to condemn Jesus to death.

William's New Testament "Brethren, descendants of the family of Abraham, and all among you who fear God, to us has this Message of salvation been sent. For the people of Jerusalem and their rulers, by the judgement they pronounced on Jesus, have actually fulfilled the predictions of the Prophets which are read Sabbath after Sabbath, through ignorance of those predictions and of Him. Without having found Him guilty of any capital offence they urged Pilate to have Him put to death; and when they had carried out everything which had been written about Him, they took Him down from the cross and laid Him in a tomb. V. 29 is included for context.

Partially literal and partially paraphrased translations:

American English Bible ‘So, men… Brothers… You sons of the race of AbraHam and all among you who fear God: These words of salvation were sent to us! However, the people who lived in JeruSalem and their rulers didn’t recognize this man [about whom John spoke].

‘And when they were acting as his judges, they fulfilled the things that the Prophets said… The things that are read aloud [here] on each Sabbath! For although Pilate couldn’t find any reason for putting this man to death, the people demanded that he should have him executed!

Beck’s American Translation .

Breakthrough Version Men, brothers, sons of Abraham's family, and the people among you who fear God, to you was the message of this rescue sent off. You see, when the people residing in Jerusalem and their head people were unaware of this Man and the voices of the Preachers being read each and every Sabbath, after judging Him, they accomplished what the voices said. And when they did not find even one accusation of death, they asked Pilate to execute Him.

Common English Bible “Brothers, children of Abraham’s family, and you Gentile God-worshippers, the message about this salvation has been sent to us. The people in Jerusalem and their leaders didn’t recognize Jesus. By condemning him they fulfilled the words of the prophets that are read every Sabbath. Even though they didn’t find a single legal basis for the death penalty, they asked Pilate to have him executed.

Len Gane Paraphrase "Men and brethren, the children of the stock of Abraham, and also whosoever among you fears God, to you this word of Salvation is sent, for those who live in Jerusalem along with their rulers--because they did not know him nor the messages of the prophets, which are read every Sabbath--fulfilled [them] by condemning [him].

"And though they did not find any reason for him to die, they still asked Pilate to have him killed.

A. Campbell's Living Oracles Brethren, children of the family of Abraham, and those among you that fear God; to you is the word of this salvation sent: for the inhabitants of Jerusalem; and their rulers, not knowing him, nor the sayings of the prophets, which are read every Sabbath day; have fulfilled them in condemning him. And though they could find no cause of death in him; yet they requested Pilate that he might be executed.

New Advent (Knox) Bible Brethren, you who are sons of Abraham, and you others who fear God, this message of salvation is sent to you. The people at Jerusalem, like their rulers, did not recognize Jesus for what he was; unwittingly they fulfilled, by condemning him, those utterances of the prophets which they had heard read, sabbath after sabbath. And although they could find no capital charge against him, they petitioned Pilate for his death.

NT for Everyone The messianic challenge

“My brothers and sisters,” Paul continued, “children of Abraham’s family, and the godfearers among you: it is to us that the word of this salvation has been sent! The people who live in Jerusalem, and their rulers, didn’t recognize him, and they fulfilled the words of the prophets which are read to them every sabbath by condemning him. Even though they found no reason to condemn him to death, they asked Pilate to have him killed.

20^th Century New Testament Brothers, descendants of Abraham, and all those among you who reverence God, it was to us that the Message of this Salvation was sent. The people of Jerusalem and their leading men, failing to recognize Jesus, and not understanding the utterances of the Prophets that are read every Sabbath, fulfilled them by condemning him. They found no ground at all for putting him to death, and yet demanded his execution from Pilate; And, after carrying out everything written about him, they took Jesus down from the cross, and laid him in a tomb. V. 29 is included for context.

Mostly literal renderings (with some occasional paraphrasing):

Christian Standard Bible “Brothers and sisters, children of Abraham’s race, and those among you who fear God, it is to us that the word of this salvation has been sent. Since the residents of Jerusalem and their rulers did not recognize him or the sayings of the prophets that are read every Sabbath, they have fulfilled their words by condemning him. Though they found no grounds for the death sentence, they asked Pilate to have him killed.

Conservapedia Translation .

Revised Ferrar-Fenton Bible .

Free Bible Version “My brothers, children of Abraham and those of you who have reverence for God: the message of this salvation has been sent to us! The people living in Jerusalem and their leaders didn’t recognize Jesus or understand the words spoken by the prophets that are read every Sabbath. In fact they fulfilled the prophetic words by condemning him! Even though they couldn’t find any evidence to sentence him to death, they still asked Pilate to have him killed.

International Standard V “My brothers, descendants of Abraham’s family, and those among you who fear God, it is to us [Other mss. read to you] that the message of this salvation has been sent. For the people who live in Jerusalem and their leaders, not knowing who Jesus [Lit. he] was, condemned him and so fulfilled the words of the prophets that are read every Sabbath. Although they found no reason to sentence him to death, they asked Pilate to have him executed.

NIV, ©2011 “Fellow children of Abraham and you God-fearing Gentiles, it is to us that this message of salvation has been sent. The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they fulfilled the words of the prophets that are read every Sabbath. Though they found no proper ground for a death sentence, they asked Pilate to have him executed.

Leicester A. Sawyer’s NT Men and brothers, children of the race of Abraham, and you that fear God, the word of this salvation is sent to you. For those living at Jerusalem, and their rulers, not knowing him and the words of the prophets which are read every sabbath, fulfilled them by condemning [him]; and [although] they found no cause of death [in him], they requested of Pilate that he might be destroyed; and when they had performed all things written of him, they took him down from the cross and placed him in a tomb. V. 29 is included for context.

Urim-Thummim Version Men and brethren, children of the stock of Abraham, and whoever among you venerates Elohim, to you is the Word of this salvation sent. For they that live in Jerusalem, and their rulers, because they knew him not, nor still the Voices of the Prophets that are read every sabbath day, they have fulfilled those prophecies in condemning him. And though they found no cause of death in him, still they desired of Pilate that he should be killed.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Brothers, children and descendants of Abraham, and you also who fear God, it is to you that this message of salvation has been sent. It is a fact that the inhabitants of Jerusalem and their leaders did not recognize Jesus. Yet in condemning him, they fulfilled the words of the prophets that are read every Sabbath but not understood. Even though they found no charge against him that deserved death, they asked Pilate to have him executed.

The Heritage Bible Men, brothers, children of the kin of Abraham, and those of you fearing God, to you the word of this salvation has been set apart and sent,

Because those dwelling at Jerusalem, and their rulers, being ignorant of him, and the voices of the prophets being read throughout every Sabbath, condemning him, they fulfilled the prophets.

And not finding even one reason of death in him, they ask Pilate to take him out.

New American Bible (2011) “My brothers, children of the family of Abraham, and those others among you who are God-fearing, to us this word of salvation has been sent. The inhabitants of Jerusalem and their leaders failed to recognize him, and by condemning him they fulfilled the oracles of the prophets that are read sabbath after sabbath. For even though they found no grounds for a death sentence, they asked Pilate to have him put to death,^k and when they had accomplished all that was written about him, they took him down from the tree and placed him in a tomb.^l v. 29 is included for context.

k. [13:28] Mt 27:20, 22–23; Mk 15:13–14; Lk 23:4, 14–15, 21–23; Jn 19:4–6, 15.

l. [13:29] Mt 27:59–60; Mk 15:46; Lk 23:53; Jn 19:38, 41–42.

New Catholic Bible .

Revised English Bible–1989 “My brothers, who come of Abraham's stock, and others among you who worship God, we are the people to whom this message of salvation has been sent. The people of Jerusalem and their rulers did not recognize Jesus, or understand the words of the prophets which are read sabbath by sabbath; indeed, they fulfilled them by condemning him. Though they failed to find grounds for the sentence of death, they asked Pilate to have him executed.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible “Brothers! — sons of Avraham and those among you who are ‘God-fearers’! It is to us that the message of this deliverance has been sent! For the people living in Yerushalayim and their leaders did not recognize who Yeshua was or understand the message of the Prophets read every Shabbat, so they fulfilled that message by condemning him. They could not find any legitimate ground for a death sentence; nevertheless they asked Pilate to have him executed; and when they had carried out all the things written about him, he was taken down from the stake [Deuteronomy 21:23] and placed in a tomb. V. 29 is included for context.

Hebraic Roots Bible Men, brothers, sons of the race of Abraham, and the ones among you fearing YAHWEH, the Word of salvation was sent to you.

For those dwellers of Jerusalem and their leaders understood him not, nor the books of the prophets which are read every week. Rather they condemned him and fulfilled everything that is written.

And finding not one cause of death, they asked Pilate to do away with Him.

Holy New Covenant Trans. "My brothers, sons in the family of Abraham, and you non-Jews who also have awesome respect for the true God, listen! The news about this safety from danger has been sent to us. The Jews living in Jerusalem and the Jewish leaders did not realize it. The words that the prophets wrote about the Messiah were read to the Jews every Sabbath day, but they did not understand. The Jewish leaders condemned the Messiah. When they did this, they made the words of the prophets come true! They could not find any real reason why he should die, yet they asked Pilate to kill him.

The Scriptures 2009 “Men, brothers, sons of the race of Araham, and those among you fearing Elohim, to you the word of this deliverance has been sent, for those dwelling in Yerushalayim, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have filled them in having judged Him.

“And having found not one cause for death, they asked Pilate that He should be put to death.

Tree of Life Version “Brothers, sons of the family of Abraham and those among you who are God-fearers, it is to us the message of this salvation has been sent. For those who live in Jerusalem and their rulers—not recognizing Him or the sayings of the Prophets that are read every Shabbat—fulfilled these words by condemning Him. Though they found no charge worthy of a death sentence, they asked Pilate to have Him executed.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...Men Brothers Sons [of] offspring {of} abraham and The [Men] in you* Fearing the god [to] us The Word [of] the saving this is sent The [Men] for Dwelling in jerusalem and The Rulers [of] them this (Not) Understanding and the sounds [of] the forecasters the [ones] in every break (weekly) being read Judging {him} fill {them} and no reason [of] death Finding [Men] ask pilate to be taken (away) him...

Alpha & Omega Bible “BRETHREN, SONS OF ABRAHAM'S FAMILY, AND THOSE AMONG YOU WHO FEAR THEOS (The Alpha & Omega), TO US THE MESSAGE OF THIS SALVATION HAS BEEN SENT.

“FOR THOSE WHO LIVE IN JERUSALEM, AND THEIR RULERS, RECOGNIZING NEITHER HIM NOR THE UTTERANCES OF THE PROPHETS WHICH ARE READ EVERY SABBATH (7th Day of Rest & Worship. i.e. Saturday), FULFILLED THESE BY CONDEMNING HIM.

“AND THOUGH THEY FOUND NO GROUND FOR PUTTING HIM TO DEATH, THEY ASKED PILATE THAT HE BE EXECUTED.

Awful Scroll Bible (")Men, brothers, sons of the kindred of Abraham, and those from-among yous reverencing God, to yous was the Word of this-same Deliverance caused-to-be-segregated.

(")For they, accordingly-dwelling from-within Jerusalem, also their rulers, being ignorant of this-same One, and the voices of the exposers-to-light-beforehand, that are being come-up-to-be-known along down all the sabbath days, they fulfill in condemning Him.

(")And finding not -one accusation for death, they themselves ask Pilate, for Him to be took-out.

Concordant Literal Version Men! Brethren! Sons of the race of Abraham, and those among you who are fearing God! To us was the word of this salvation dispatched."

For those dwelling in Jerusalem and their chiefs, being ignorant of Him and of the voices of the prophets which are read on every sabbath, fulfill them in judging Him."

And, finding not one cause of death, they request Pilate to have Him despatched."

exeGeses companion Bible Men and brothers,

sons of the genos of Abraham,

and whoever among you awes Elohim,

the word of this salvation is apostolized o you.

For they who settle at Yeru Shalem, and their archs,

neither know this one,

nor the voices of the prophets read every shabbath

- who in judging, they fulfill/shalam.

And though they found no cause of death,

they still asked Pilatos to take him out:...

Orthodox Jewish Bible "Achim, Bnei Mishpochah Avraham, and Yirei Elohim, it is to us that the dvar of this Yeshu'ah HaGedolah (Great Deliverance) was sent out. [TEHILLIM 107:20]

"For the ones dwelling in Yerushalayim and their moshlim (rulers) did not have da'as of this one or of the dvarim of the Nevi'im being read every Shabbos; they fulfilled these dvarim by condemning him.

"Even without finding a cause for a mishpat mavet, they asked Pilate that he be done away with.

Rotherham’s Emphasized B. Brethren! sons of the race of Abraham, and those who among you revere God,—||unto you|| hath this word of salvation been sent forth.ⁱ

For <they who were dwelling in Jerusalem, and their rulers> |not recognising him| haveˎ by judging himˎ |fulfilled| ||the very voices of the prophets which everyʹ sabbath are being read||; and <though no singleʹ cause of deathʹ they found> yet claimed they of Pilate that he should be slain.

ⁱPs. cvii. 20.

Expanded/Embellished Bibles:

The Amplified Bible “Brothers, sons of Abraham’s family, and those among you who fear God, to us has been sent the message of this salvation [obtained through faith in Jesus Christ]. For those who live in Jerusalem, and their rulers, who failed to recognize or understand both Jesus and the voices of the prophets which are read every Sabbath, have fulfilled these [very prophecies] by condemning Him. And though they found no cause or charge deserving death, they asked Pilate to have Him executed.

An Understandable Version “You brothers, descendants of Abraham’s family and those of you who respect God very much, this message of salvation was intended for us. For the people living in Jerusalem, together with their ruling officials, did not understand [that Jesus was the Messiah] or what the message of the prophets, which is read every Sabbath day, really meant. So, [because of this] they [actually] made these Scripture predictions come true by condemning Jesus. They asked Pilate to have Him put to death, even though they could not find any [legitimate] reason to execute Him.

The Expanded Bible “·Brothers, [^LMen, brothers] ·sons [or descendants] of the family of Abraham, and others who ·worship [fear; 13:16] God, listen! The ·news [word; message] about this salvation has been sent to us. Those who live in Jerusalem and their leaders ·did not realize that Jesus was the Savior [^Lwere ignorant of this; or did not recognize him]. They did not understand the ·words that the prophets wrote [^Lvoices of the prophets], which are read every Sabbath day. But they ·made them come true [^Lfulfilled them] when they ·said Jesus was guilty [^Lcondemned him]. They could not find any real ·reason [cause; basis] for Jesus to be put to death, but they asked Pilate to have him ·killed [executed].

Jonathan Mitchell NT "Men! Brothers! Sons of the race (or: family) of Abraham as well as those among you continuously fearing God (or: [who] are God-fearers)! The Logos (Word; message) of this deliverance (salvation; return to health, wholeness and our original state of being) was sent forth out to us [other MSS: you]!

"You see, those presently residing (dwelling; having a permanent home) in Jerusalem, along with their rulers, not knowing this or even the voices of the prophets – those being regularly and repeatedly read in accord with every sabbath – they fulfilled [them] in judging [Him] (or: not recognizing or knowing, and being ignorant about, this One, by judging [Him] they fulfilled the voices of the prophets which are continuously being read, down on every sabbath).

"And even though not finding in Him even one cause for (or: grounds deserving) death [D* adds: after judging Him they turned {Him} over to Pilate {and}], they asked Pilate to take Him up to be executed.

Syndein/Thieme {Sudden departure from the herald to the King}

"Men {gentiles in the crowd} and brethren {racial Jews}, children of the stock of Abraham, and whosoever among you fears God {any with positive volition at the point of God Consciousness}, to YOU is the word of this salvation sent!"

{Note: Strong Doctrinal Point made here. God is Fair. God is perfect. God is omniscient! It is God's responsibility to see that the gospel is presented to ALL people that reach the point of God Consciousness. No matter the linguistical or geographical barriers! }

“For they that dwell at Jerusalem, and their rulers, because they knew him not {negative volition . . . they rejected Him}, nor yet the voices of the prophets which are read every Sabbath day, they have fulfilled them in condemning Him."

{Note: A warning about negative volition at the point of God Consciousness. Shadow Christology is taught over and over in the Old Testament, but legalistic Jews reject it and in doing so, they fulfilled what was taught would happen!}

"And though they found no cause of death in Him, yet they demanded of Pilate that He should be slain."

Translation for Translators Paul said that God resurrected Jesus and caused many people to see him.

Acts 13:26-31

“Fellow Israelis, you who are descendants of Abraham, and you non-Jewish people who also worship God, please listen! It is to all of us that God has sent the message about how he saves people. The people who were living in Jerusalem and their rulers did not realize that this man Jesus was the one whom God had sent to save them. Although messages from [MTY] the prophets have been read aloud {someone has read aloud messages from [MTY] the prophets} every ◂Sabbath/Jewish day of rest►, they did not understand what the prophets wrote about the Messiah. So the Jewish leaders condemned Jesus to die, which was just like the prophets predicted. Many people accused Jesus of doing wicked things, but they could not prove that he had done anything for which he deserved to die. They insistently asked Pilate the governor to command that Jesus be executed {to command soldiers to execute Jesus}. So Pilate did what they asked him to do.

The Voice Paul: My brothers, fellow descendants of our common father Abraham, and others here who fear God, we are the ones to whom God has sent this message of salvation.

But you know the people of Jerusalem and their leaders did not recognize Jesus. They didn’t understand the words of the prophets that are read in the synagogues on Sabbath after Sabbath. As a result, they fulfilled the ancient prophecies by condemning Jesus. Even though they could find no offense punishable by death, still they asked Pilate to execute Jesus.

Bible Translations with Many Footnotes:

Lexham Bible “Men and brothers, sons of the family of Abraham and those among you who fear God—to us the message of this salvation has been sent! For those who live in Jerusalem and their rulers, because they [*Here “because ” is supplied as a component of the participle (“did not recognize”) which is understood as causal] did not recognize this one, and the voices of the prophets that are read on every Sabbath, fulfilled them [*Here the direct object is supplied from context in the English translation] by [*Here “by ” is supplied as a component of the participle (“condemning”) which is understood as means] condemning him . [*Here the direct object is supplied from context in the English translation] And although they [*Here “although ” is supplied as a component of the genitive absolute participle (“found”) which is understood as concessive] found no charge worthy of death, they asked Pilate that he be executed.

NET Bible® Brothers,¹⁰¹ descendants¹⁰² of Abraham’s family,¹⁰³ and those Gentiles among you who fear God,¹⁰⁴ the message¹⁰⁵ of this salvation has been sent to us. For the people who live in Jerusalem and their rulers did not recognize¹⁰⁶ him,¹⁰⁷ and they fulfilled the sayings¹⁰⁸ of the prophets that are read every Sabbath by condemning¹⁰⁹ him.¹¹⁰ Though¹¹¹ they found¹¹² no basis¹¹³ for a death sentence,¹¹⁴ they asked Pilate to have him executed.

^101tnGrk “Men brothers,” but this is both awkward and unnecessary in English.

^102tnGrk “sons”

^103tnOr “race.”

^104tnGrk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

^105tnGrk “word.”

^106tnBDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

^107tnGrk “this one.”

^108tnUsually φωνη (fwnh) means “voice,” but BDAG 1071-72 s.v. φων 2.c has “Also of sayings in scripture…Ac 13:27.”

^snThey fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

^109tnThe participle κρίναντες (krinantes) is instrumental here.

^110tnThe word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

^111tnGrk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

^112tnThe participle εὑρόντες (Jeurontes) has been translated as a concessive adverbial participle.

^113snNo basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

^114tnGrk “no basis for death,” but in this context a sentence of death is clearly indicated.

The Spoken English NT Gentlemen, brothers,^kk children of the family of Abraham-and those among you who revere God: the message of this salvation has been sent to us.^ll

Because the people living in Jerusalem and their leaders didn’t recognize him. They condemned him, fulfilling^mm the very statementsⁿⁿ of the prophets that are read aloud every Sabbath!^oo

Without finding any basis for a death sentence, they asked Pilate for him to be executed.

^kk.Lit. “Brother men.”

^ll.Some mss: “you.”

^mm.Lit. “And condemning him, they fulfilled.”

^nn.Lit. “voices.”

^oo.That is, in the synagogues during worship.

Wilbur Pickering’s New T. “Men, brothers, sons of the stock of Abraham, and those among you who fear God: to you¹³ the word of this salvation has been sent. The Jerusalem dwellers and their rulers, understanding neither Him nor the voices of the prophets that are read every Sabbath, fulfilled them by condemning Him. Though they found no cause for death, they asked Pilate to have Him executed.

(13) Instead of ‘to you’, perhaps 4% of the Greek manuscripts have ‘to us’ (as in NIV, NASB, LB, TEV, etc.).

Literal, almost word-for-word, renderings:

Analytical-Literal Translation "Men, brothers, sons of [the] family of Abraham and the ones among you_p fearing God, to you_p the word of this salvation was sent.

"For the ones living {in} Jerusalem and their rulers, having failed to understand this One and the voices of the prophets, the ones being read aloud every Sabbath, having condemned [Him], they fulfilled [these things].

"And [although] having found no cause for [putting Him to] death, they asked Pilate [for] Him to be executed.

Benjamin Brodie’s trans. Men, brethren, sons of the family of Abraham and those among you who have profound respect for God, the message of this deliverance was sent to us,

Because those who live in Jerusalem including their rulers, who did not understand Him [comprehend who He was] or the declarations of the prophets which were read publicly during each sabbath, fulfilled these [declarations of the prophets] by condemning Him,

And though they found no legal evidence for death [supporting the death penalty], they asked Pilate to kill Him .

Far Above All Translation Men and brothers, sons of the stock of Abraham, and those among you who fear God, to you the word of this salvation has been sent.

For those who live in Jerusalem and their rulers did not know this man, yet they fulfilled the voices of the prophets – which are read every Sabbath – when they judged him.

And not finding any grounds for a death penalty, they asked Pilate for him to be executed.

Modern Literal Version 2020 Men, brethren, sons of the race of Abraham and the ones who fear God among you°, the word of this salvation was sent forth to you°.

For* the ones dwelling in Jerusalem and their rulers who were ignorant of this one, and they fulfilled the voices of the prophets, the ones being read on every Sabbath, by having judged him to death.

And though no one found a crime worthy of death in him, they still asked Pilate to assassinate him.

The gist of this passage: Addressing the people there, Paul says that those in Jerusalem did not recognize the One they brought before Pilate, demanding his dead without have any underlying reason for doing so. And yet Jesus has been spoken to them week after week from the prophets.

26-28

Acts 13:26a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
andres (ἄνδρες) [pronounced AHN-drehç]	men, males; noble men; adult males; men or women; people; husbands; [a group of] men and women [generic use]	masculine plural noun; vocative	Strong’s #435
adelphoi (ἀδελφοί) [pronounced ad-el-FOY]	brothers (literally or figuratively); figuratively for, royal family	masculine plural noun, vocative	Strong’s #80
Check v. 15c. When a message was sent to Paul and company, it was addressed, men, brothers.
huioi (υἱοί) [pronounced hwee-OY]	children, sons, descendants; pupils; followers; attendants	masculine plural noun; vocative	Strong’s #5207
génos (γένος) [pronounced GEHN-oss]	offspring, posterity, progeny, family, lineage, birth, kindred; nation, people; kind, sort, species	neuter singular noun, genitive/ablative case	Strong’s #1085
Abraam (Ἀβραάμ) [pronounced ab-rah-AHM]	father of a multitude; transliterated Abraham	indeclinable proper masculine noun	Strong’s #11

Translation: Men, brothers, the sons of Abraham’s progeny,...

When Paul received the note from those who ran the synagogue, it was addressed to men, brothers (see v. 15). By these words, he recognizes and affirms their relationship with one another. He takes this one step further by calling them the sons of Abraham’s lineage or progeny. Remember, they are in a synagogue, so nearly every person there is Jewish (I don’t know if, outside of Judæa whether there was much mixing together of Jew and gentile; I am assuming not). Despite what God revealed to Peter; and despite what Paul will write to the Galatians, there was not a lot of mixing that took place between Jews and gentiles (unless a gentile just flat out converted to the Hebrew faith).

Acts 13:26b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
humin (ὑμν) [pronounced hoo-MEEN]	you [all]; in you; to you; in you; by you, with you	2^nd person plural personal pronoun; locative, dative or instrumental case	Strong’s #5213; an irregular dative of #5210; a form of #4771
phobeô (φοβέω) [pronounced fohb-EH-oh]	active: frightened, fearing, striking with fear, passive: being frightened, alarmed, scared; metaphorically: being in awe of, revering; having reverence for	masculine plural, present (deponent) middle or passive participle, nominative case	Strong’s #5399
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, accusative case	Strong’s #2316

Translation: ...and those of you who fear/respect God—...

Paul recognizes that all of those there that day at the synagogue feared and respected God. This certainly allows for there to be gentiles in this audience; but Paul is not so bold as to say, and you gentiles who fear and respect God.

In his address, Paul carefully recognizes his audience. Every man would recognize himself in this address.

Acts 13:26c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
humin (ὑμν) [pronounced hoo-MEEN]	you [all]; in you; to you; in you; by you, with you	2^nd person plural personal pronoun; locative, dative or instrumental case	Strong’s #5213; an irregular dative of #5210; a form of #4771
The Westcott Hort text, the Byzantine Greek text and Scrivener Textus Receptus have to you (as above); the Tischendorf’s Greek text has
hêmin (ἡμν) [pronounced hay-MEEN]	to us, of us, by us; for us	1^st person plural pronoun; locative, dative or instrumental case	Strong’s #2254 (from Strong’s #1473)
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
logos (λόγος, ου, ὁ) [pronounced LOHG-ohss]	a word; conception, idea; matter; thing; remark; decree, mandate; doctrine, teaching, message; the act of speaking, speech; reason, account; revelation	masculine singular noun, nominative case	Strong’s #3056
We have a few more words from the note passed to Paul and company.
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
sôtêria (σωτηρία) [pronounced soh-tay-REE-ah]	salvation; safety, deliverance [from present or eternal danger], preservation [from danger or destruction]; welfare, prosperity	feminine singular noun; accusative case	Strong’s #4991
You may recall than in a previous verse, this was an alternate reading. There are two simple explanations for that alternate reading. The original word (s) could not be read, but there was enough of the letters remaining which partially made up this word; so this word was simply chosen to replace the missing word or words. It is very logical to look at nearby passages to take a word from there.
The second possibility is, the copyist was copying this, looked down to the wrong section and copied this word rather than the two that he should have copied.
tautês (ταύτης) [pronounced TAO-tace]	this, that, of this one, from this thing	intermediate demonstrative pronoun; feminine singular, genitive/ablative case	Strong's #3778
exapostellô (ἐξαποστέλλω) [pronounced ex-ap-oss-TEHL-loh]	to send forth [on a mission], to send [away, out], to dispatch, to dismiss	3^rd person singular, aorist passive indicative	Strong’s #1821

Translation: ...this word of salvation was sent to you [all].

Whereas, I think I would have said, this word of salvation has come to you; Paul says that this word of salvation was sent to them. By whom? Logically, God has sent this message to them.

Acts 13:26 Men, brothers, the sons of Abraham’s progeny, and those of you who fear/respect God—this word of salvation was sent to you [all]. (Kukis mostly literal translation)

This word of salvation is what Paul is speaking to the people there.

Acts 13:27a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
gár (γάρ) [pronounced gahr]	for, for you see; and, as, because (that), but, even, for indeed, no doubt, seeing, then, therefore, verily, what, why, yet	postpositive explanatory particle	Strong’s #1063
katoikéô (κατοικέω) [pronounced kah-toy-KEH-oh]	those living, ones residing, dwelling; this is a word which usually refers to one’s semi-permanent dwelling	masculine plural, present active participle, nominative case	Strong’s #2730
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
Hierousalêm (΄Ιερουσαλήμ) [pronounced hee-er-oo-sal-AME]	double peace; transliterated Jerusalem	indeclinable proper noun/location	Strong’s #2419

Translation: For indeed the ones living in Jerusalem...

Paul will now draw a contrast between the people he is addressing, and Jewish people elsewhere. He references the people who lived in Jerusalem.

This might strike some in this audience, because they would look upon the Jews in Jerusalem as having the greatest opportunities to learn the faith, given that the Temple is right there.

Acts 13:27b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
archontes (ἄρχοντες) [pronounced AHR-khohn-tehs]	rulers, commanders, chiefs, leaders, those first-in-rank; princes, magistrates	masculine plural noun; nominative case	Strong's #758 (present participle of Strong’s #757)
autôn (αὐτν) [pronounced ow-TOHN]	their, theirs; of them; from them; them; same; the (these) things	3^rd person masculine plural personal pronoun; ablative/ genitive case	Strong’s #846
touton (τοτον) [pronounced TOO-tohn]	this, this one, this thing	intermediate demonstrative pronoun; masculine singular; accusative case	Strong’s #5126 (also Strong's #3778)
agnoeô (ἀγνοέω) [pronounced ag-noh-EH-oh]	being ignorant (of), not knowing (through lack of information or intelligence); not understanding, something unknown; erring or sinning through mistake, being wrong; by implication, ignoring	masculine plural, aorist active participle, nominative case	Strong’s #50

Translation: ...and their rulers did not know This One...

Paul adds in their rulers. This is, to some degree, an insult to the Jews in Jerusalem. This places them together as a group, these Jews and their gentile rulers. However, point in fact, Jesus was crucified because these two groups colluded (I am speaking of the human reason here).

Paul is saying, the people who live in Jerusalem and their rulers did not know or recognize This One, referring back to Jesus in v. 23.

Acts 13:27c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
tas (τάς) [pronounced tahss]	the, to the, towards them	feminine plural definite article; accusative case	Strong’s #3588
phôn (φωνή) [pronounced foh-NAY]	sounds, voices; utterances, things spoken; sayings, languages	feminine plural noun; accusative case	Strong’s #5456
tôn (τν) [pronounced tohn]	the, of the, from the; of this, from that, [away, out] from the; from the source of; by the; than the	masculine plural definite article; genitive and ablative cases	Strong’s #3588
prophêteis (προφήτεις) pronounced prohf–AY–tice]	prophets, those foretelling future events; those who speak via divine inspiration	masculine plural noun; genitive/ablative case	Strong’s #4396
tas (τάς) [pronounced tahss]	the, to the, towards them	feminine plural definite article; accusative case	Strong’s #3588
katá (κατά) [pronounced kaw-TAW]	according to, after, according to a norm or standard; throughout, over, in, at; to, toward, up to; before, for, by	preposition with the accusative case	Strong’s #2596
pan (πν) [pronounced pahn]	each, every, any, anything; all, entire; anyone, all things, everything; some [of all types]	neuter singular adjective, accusative case	Strong’s #3956
sabbaton (σάββατον) [pronounced SAHB-baht-on]	Sabbath [day, week]; seventh day; Saturday	neuter singular noun, accusative case	Strong’s #4521
anaginôskô (ἀναγινώσκω) [pronounced an-ag-in-OCE-ko]	reading (aloud); distinguishing between, recognizing, knowing accurately, acknowledging	feminine plural, present passive participle, accusative case	Strong’s #314

Translation: ...even [though] the voices of the prophets were being read every Sabbath day.

This is a long, run on sentence in the English, although there is nothing wrong at all with this sentence in the Greek. The thought continues into v. 27d. However, to conform to a better English sense, I stopped this sentence here.

The prophets were read every day in the Sabbath. Now, although the official Jewish list of prophets is somewhat different from ours, virtually every writer of Old Testament would be considered a prophet. So, every single Sabbath, the words of the prophets were being heard in the synagogues and at the Temple.

These words spoken by the prophets conveyed very special information to the hearer. They heard all about the Messiah. In fact, this was central to Jewish thinking.

Acts 13:27d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
krinô (κρίνω) [pronounced KREE-no]	judging, deciding (mentally or judicially); by implication trying, condemning, punishing to distinguish, also avenging, damning, decreeing, determining, esteeming, going to (sue at the) law, ordaining, calling into question, sentencing to, thinking	masculine plural, present active participle, nominative case	Strong’s #2919
plêroô (πληρόω) [pronounced play-ROH-oh]	to fill [a vessel, a hollow place, a valley]; to fill [something] with [something]; to supply [abundantly with something] [fully, completely], to impart, to imbue with; to fulfill; to perform fully; to bring to a full end, to complete [finish, accomplish]	3^rd person plural, aorist active indicative	Strong’s #4137

Translation: [By] condemning [Him], they fulfilled [the words of the prophets].

When the Jewish people condemned Jesus, they fulfilled the words of the prophets, those very words that they listened to. Not only did Jesus, by His life and actions, fulfill the Scriptures, but the people who pushed for His crucifixion fulfilled these Scriptures as well. They have heard or read Genesis 22 (HTML) (PDF) (WPD) Psalm 22 (HTML) (PDF) (WPD) Isaiah 53. These chapters all present different aspects of the suffering Servant; and this is because they (the people and leaders in Jerusalem) have a hand in putting this punishment upon Jesus.

Acts 13:27 For indeed the ones living in Jerusalem and their rulers did not know This One even [though] the voices of the prophets were being read every Sabbath day. [By] condemning [Him], they fulfilled [the words of the prophets]. (Kukis mostly literal translation)

Acts 13:28a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
mêdeis/mêdemia/ mêden (μηδείς/μηδεμία/μηδέν) [pronounced may-DICE, may-dem-EE-ah, may-DEN]	none, nobody, no one, nothing, not even one (man, woman, thing), anyone, any (man, thing), no (man); without (delay)	feminine singular adjective; accusative case	Strong’s #3367 [The masculine, feminine irregular (second form) and neuter (third form) from G3361 and G1520]
aitia (αἰτία) [pronounced ahee-TEE-ah]	cause, reason, ground; cause for which one is worthy of punishment, crime; case, charge of crime, accusation	feminine singular noun, accusative case	Strong’s #156
thanatos (θάνατος) [pronounced THAH-nah-toss]	death [natural, a penalty, real, figurative, danger, threat, manner of]; physical death; spiritual death; eternal death	masculine singular noun; genitive/ablative case	Strong’s #2288
heuriskô (εὐρίσκω) [pronounced hyoo-RIHS-ko]	finding (literally or figuratively); discovering; coming across (someone or something); getting, the one obtaining; perceiving, seeing	masculine plural, aorist active participle; nominative case	Strong’s #2147

Translation: And [even though] they found no reason for [a sentence of] death,...

There was no crime which Jesus committed. The religious hierarchy was mad that He cleansed the Temple and they were mad that He performed miracles on the Sabbath and they were mad that many people listened to Jesus instead of listening to them—but none of these acts is criminal.

They might not like the Guy; they may want to ban Him from the Temple; but they wanted Jesus executed by the Romans. They knew themselves that they had no legitimate reason to kill Him.

The people who brought Jesus before Pilate knew that they had not the charges necessary in order to condemn Jesus to death. They had to bring forward a host of false witnesses.

Acts 13:28b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
aiteô (αἰτέω) [pronounced ahee-THE-oh]	to ask, to beg, to call for; to crave, to desire; to require	3^rd person plural, aorist middle indicative	Strong’s #154
Pilatos (Πιλάτος) [pronounced pil-AT-oss]	armed with a spear; transliterated Pilate, (the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified)	masculine singular proper noun; accusative case	Strong’s #4091
anairéō (ἀναιρέω) [pronounced an-ahee-REH-oh]	to execute; to take up, to adopt; by implication, to take away (violently), to abolish, to murder, to put to death, to kill, to slay	aorist passive infinitive	Strong’s #337
auton (αὐτόv) [pronounced ow-TAHN]	him, to him, towards him; same	3^rd person masculine singular personal pronoun, accusative case	Strong’s #846

Translation: ...they called for Pilate to execute Him.

The people of Jerusalem did more than simply ask Pilate to execute Jesus, they made it impossible for him to refuse, even though he tried to. This is covered in great detail in Luke 22 (HTML) (PDF) (WPD) and Luke 23 (HTML) (PDF) (WPD).

Acts 13:28 And [even though] they found no reason for [a sentence of] death, they called for Pilate to execute Him. (Kukis mostly literal translation)

Acts 13:26–28 Men, brothers, the sons of Abraham’s progeny, and those of you who fear/respect God—this word of salvation was sent to you [all]. For indeed the ones living in Jerusalem and their rulers did not know This One even [though] the voices of the prophets were being read every Sabbath day. [By] condemning [Him], they fulfilled [the words of the prophets]. And [even though] they found no reason for [a sentence of] death, they called for Pilate to execute Him. (Kukis mostly literal translation)

Paul did something which I found to be interesting. The first two words of this note handed to his crew he repeated and now that last few words from this note, he has repeated as well.

This would certain have gotten the attention of those who wrote the note (and helped to write it; or approved it). I don’t know if there is a takeaway more than that; but it stood out to me.

Although Paul has been speaking for a time, he specifically addresses the people who are there, which would suggest that he is getting to the good part—the part that they really need to concentrate on.

Acts 13:26–28 Men, brothers, you sons of Abraham, and all of you who fear and respect God—this word of salvation was specifically sent by God to you. For, clearly, those living in Jerusalem and their rulers did not recognize this Jesus, despite hearing the voices of their prophets being read every Sabbath day. They did not realize it, but by condemning Him, they fulfilled the words of the prophets. And despite finding no reason for His death, they called for Pilate to execute Him. (Kukis paraphrase)

Let me say a few words about the crucifixion of Jesus. I have heard the graphic details of the crucifixion spoken of by several different speakers, and the pain was certainly excruciating, probably beyond most of our imaginations. But Jesus, by being on the cross, by suffering both the indignities and the pain, did not pay for our sins by that. Just as the sacrifices of the animals was illustrative of Jesus’ death for our sins, so was the cross. This crucifixion of Jesus—an event which really happened—was not specifically what gives us salvation. When God the Father laid upon God the Son our sins—while Jesus was on the cross—that act, which took 3 hours, is why you and I are saved. For 3 hours, there was a thick darkness over Golgotha, and God the Father and God the Holy Spirit deserted Jesus on the cross. The Father poured out our sins on Him and judged those sins in Jesus (in His humanity). It is specifically those three hours which save us.

Remember that in the book of Acts, we are seeing the evolution of the early church and they did not fully understand this themselves. Now Peter would, at some point, as he writes, He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed. (1Peter 2:24; ESV; capitalized) Peter is tying the crucifixion to Isaiah 53, which is a very graphic description of the crucifixion of Jesus, spoken and written 700 years prior to the cross.

——————————

These men in the synagogue continue to have their interest held by Paul the evangelist. Believers who are on positive signals and hear the gospel are listening and are understanding the spiritual information which is conveyed.

But as they completed all the [things] concerning Him having been written, lowering [His body] from the wood, they placed [it] in a tomb.

Acts

13:29

While they accomplished all things about Him that were written, they lowered [His body] from the wood, [and] placed [it] into a tomb.

Having completed all of the things which were written about the Lord, including His crucifixion. They lowered His body from the wood that it was affixed to and then they placed it into the tomb of Joseph of Arimathæa.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But as they completed all the [things] concerning Him having been written, lowering [His body] from the wood, they placed [it] in a tomb.

Complete Apostles Bible And when they finished all the things having been written about Him, taking Him down from the tree, they put Him in a tomb.

Douay-Rheims 1899 (Amer.) And when they had fulfilled all things that were written of him, taking him down from the tree, they laid him in a sepulchre.

Holy Aramaic Scriptures And when they had fulfilled every thing which was written concerning Him, they brought Him down from The Cross, and placed Him in the tomb house.

James Murdock’s Syriac NT And when they had fulfilled all that was written concerning him, they took him down from the cross, and laid him in a sepulchre.

Original Aramaic NT And when they had fulfilled everything that was written about him, they took him down from the cross and laid him in a tomb.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And when they had done all the things said in the Writings about him, they took him down from the tree, and put him in the place of the dead.

Bible in Worldwide English They did all the things that the prophets had written about him. Then they took him down from the cross made from a tree. They laid him in a grave cut from the rock.

Easy English When the soldiers did that, it happened just like the prophets had written about him long ago. After that, some of Jesus' disciples took him down from the cross where he had died. They took his body and they buried it.

Easy-to-Read Version–2008 "These Jews did all the bad things that the Scriptures said would happen to Jesus. Then they took Jesus down from the cross and put him in a tomb.

God’s Word™ .

Good News Bible (TEV) And after they had done everything that the Scriptures say about him, they took him down from the cross and placed him in a tomb.

J. B. Phillips .

The Message .

NIRV They did everything that had been written about Jesus. Then they took him down from the cross. They laid him in a tomb.

New Life Version When everything was done that had been written about Him, they took Him down from the cross and laid Him in a grave.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible When they finished doing to him everything the prophets predicted, they took him down from the cross. Then they laid him in a tomb.

Contemporary English V. After Jesus had been put to death, he was taken down from the cross and placed in a tomb.

The Living Bible When they had fulfilled all the prophecies concerning his death, he was taken from the cross and placed in a tomb.

New Berkeley Version .

New Living Translation “When they had done all that the prophecies said about him, they took him down from the cross [Greek from the tree.] and placed him in a tomb.

The Passion Translation And they did to him all that was prophesied they would do. “Then they took him down from the cross and laid him in a tomb.

Plain English Version That’s how Jesus died, just like those men wrote in God’s book.

And after they killed Jesus, they took him down from the cross and put him into a grave.

UnfoldingWord Simplified T. They did to Jesus all the things that the prophets long ago had written that the people would do to him. They killed Jesus by nailing him to a cross. Then his body was taken down from the cross and placed in a tomb.

Partially literal and partially paraphrased translations:

American English Bible ‘Well, after they’d finished doing everything that was written would happen to [this man], they took his body down from the tree and laid it in a tomb.

Beck’s American Translation .

Breakthrough Version As they finished all the things that had been written about Him, after taking Him down off the wooden cross, they placed Him into a burial vault.

Len Gane Paraphrase "After fulfilling all that was written about him, they took him down from the tree and laid him in a tomb, ^[30]but God raised him from the dead. V. 30 is included for context.

A. Campbell's Living Oracles And when they had accomplished all things that were written concerning him; taking him down from the cross, they laid him in a tomb.

New Advent (Knox) Bible .

NT for Everyone When they had completed everything that had been written about him in prophecy, they took him down from the cross and put him in a tomb.

20^th Century New Testament And, after carrying out everything written about him, they took Jesus down from the cross, and laid him in a tomb.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation .

Revised Ferrar-Fenton Bible .

Free Bible Version After they had fulfilled everything predicted that they would do to him, they took him down from the cross and buried him in a tomb.

The Spoken English NT And when they’d fulfilled all the things that have been written about him, they took him down from the stake and laid him in a tomb.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) And after they had carried out all that had been written concerning him, they took him down from the cross and laid him in a tomb.

3:13

The Heritage Bible .

New Catholic Bible .

New Jerusalem Bible When they had carried out everything that scripture foretells about him they took him down from the tree and buried him in a tomb.

Revised English Bible–1989 When they had carried out all that the scriptures said about him, they took him down from the gibbet and laid him in a tomb.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible .

Hebraic Roots Bible .

Holy New Covenant Trans. These Jews did all the things that the Scriptures said about him. Then they took him down from the cross of wood and put him in a tomb.

The Scriptures 2009 “And when they had accomplished all that was written concerning Him, taking Him down from the timber, they laid Him in a tomb.

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...as but [They] complete all the [things] about him having been written Taking (Down) from the timber [Men] place to tomb...

Alpha & Omega Bible .

Awful Scroll Bible (")Moreover, as they complete, all that is having been written about Him, taking- Him -down from the tree they lay Him in a sepulcher.

Concordant Literal Version Now as they accomplish all that which is written concerning Him, taking Him down from the pole, they place Him in a tomb."

exeGeses companion Bible ...and when they fulfilled/shalamed all

that is scribed concerning him,

they took him down from the staff

and placed him in a tomb:...

Orthodox Jewish Bible "When they finished all the things having been written about him, he was taken down from HaEtz (DEVARIM 21:23), and they put him into a kever (tomb, Isa 53:9).

Rotherham’s Emphasized B. And <when they had finished allʹ those things which |concerning him| had been written> |taking him down from the tree| they put him in a tomb.

Expanded/Embellished Bibles:

The Amplified Bible And when they had finished carrying out everything that was written [in Scripture] about Him, they took Him down from the cross [Lit wood.] and laid Him in a tomb.

An Understandable Version And when they had done everything that was predicted about Him, they took Jesus down from the tree [i.e., the cross] and placed Him in a tomb.

The Expanded Bible When they had done to him all that ·the Scriptures had said [^Lwas written about him], they took him down from the ·cross [^Ltree; 5:30; 10:39; Deut. 21:23; Gal. 3:13] and laid him in a tomb.

Jonathan Mitchell NT "So as they ended (brought to fruition; brought to its goal and destiny; finished; completed the final act and purpose of) all the things having been written concerning Him, after taking [Him] down from the wooden pole (stake; cross), they put [Him] into a memorial tomb.

P. Kretzmann Commentary And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulcher.

Kretzmann’s commentary for Acts 13:26–29 has been placed in the Addendum.

Syndein/Thieme .

Translation for Translators They did to Jesus all the things that the prophets long ago had written that people would do to him. They killed Jesus by nailing him to a cross. Then his body was taken {some people took his body} down from the cross and placed it in a tomb.

The Voice Paul: When they carried out everything that had been foretold by the prophets, they took His body down from the tree and laid Him in a tomb.

Bible Translations with Many Footnotes:

Lexham Bible And when they had carried out all the things that were written about him, they took him [*Here the direct object is supplied from context in the English translation] down from the tree and [*Here “and ” is supplied because the previous participle (“took … down”) has been translated as a finite verb] placed him [*Here the direct object is supplied from context in the English translation] in a tomb.

NET Bible® When they had accomplished¹¹⁵ everything that was written¹¹⁶ about him, they took him down¹¹⁷ from the cross¹¹⁸ and placed him¹¹⁹ in a tomb.

^115tnOr “carried out.”

^116snThat is, everything that was written in OT scripture.

^117tnGrk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

^118tnGrk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

^119tnThe word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

Wilbur Pickering’s New T. When they had fulfilled all things that were written about Him, they took Him down from the cross¹⁴ and placed Him in a tomb.

(14) Literally ‘tree’. Note that Paul emphasizes the fulfillment of prophecy.

Literal, almost word-for-word, renderings:

A Faithful Version And when they had carried out all things that were written concerning Him, they took Him down from the tree and put Him in a tomb;

But God raised Him from the dead. V. 30 is included for context.

Analytical-Literal Translation "Now when they fulfilled all the [things] having been written concerning Him, having taken [Him] down from the tree [or, the cross], they laid Him in a tomb.

Benjamin Brodie’s trans. And when they fulfilled all the things which were written about Him and took Him down from the cross, they laid Him in a tomb .

Berean Literal Bible And when they had finished all the things having been written about Him, having taken Him down from the tree, they put Him in a tomb.

Charles Thomson NT And when they had accomplished all that was written concerning him, he was taken down from the cross and laid in a tomb.

Far Above All Translation And when they had finished doing everything that stood written about him, they took him down from the wood and put him in a tomb.

Modern Literal Version 2020 Now as they completed all things which have been written concerning him, they took him down from the tree and placed him in a tomb.

Webster’s Translation And when they had fulfilled all that was written concerning him, they took him down from the tree, and laid him in a sepulcher.

The gist of this passage: Once everything had been fulfilled about Him, Jesus’ body was taken down from the cross and laid in a tomb.

Acts 13:29a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hôs (ὡς) [pronounced hohç]	like, as; how; about; in such a way; even as; when, while	comparative particle, adverb	Strong’s #5613
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
teleô (τελέω) [pronounced tel-EH-oh]	to complete, to execute, to conclude, to end, to discharge (a debt); to accomplish, to make an end, to expire, to fill up, to finish, to go over, to pay, to perform	3^rd person plural, aorist active indicative	Strong’s #5055
panta (πάντα) [pronounced PAHN-ta]	all, everyone, anyone, all things; anything	neuter plural adjective; accusative case	Strong’s #3956
ta (τά) [pronounced taw]	the; these, those, to this, towards that; the [things]	neuter plural definite article; accusative case	Strong’s #3588
peri (περί) [pronounced per-EE]	about, concerning, on account of, because [of], around, near	preposition	Strong’s #4012
autou (αὐτο) [pronounced ow-TOO]	his, of him; from him, him; same	3^rd person masculine singular personal pronoun; genitive/ ablative case	Strong’s #846
graphô (γράφω) [pronounced GRAF-oh]	being written, committed to writing; composing; in reference to Old Testament Scripture: it is written, it stands written	neuter plural, perfect passive participle; accusative case	Strong’s #1125

Translation: While they accomplished all things about Him that were written,...

All that the religious hierarchy did in connection with the Romans fulfilled the prophecies written by the Lord.

Although there are still prophecies for the Lord to fulfill, all of the prophecies written about Him when alive and during His death had been fulfilled. As a Living Person in the first advent, Jesus had no more to fulfill.

There were times when Jesus actively fulfilled prophecy; and other times where He passively fulfilled it (that is, He did not do the things prophesied, but others did those things).

The things written about Him were those things read each and every Sabbath in the synagogue.

Acts 13:29b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kathaireô (καθαιρέω) [pronounced kath-ahee-REH-oh]	lowering; demolishing (literally or figuratively); casting (pulling, putting, taking) down, destroying	masculine plural, aorist active participle, nominative case	Strong’s #2507
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
xulon (ξύλον) [pronounced XOO-lohn]	wood, tree, timber (as fuel or material); by implication, a stick, club, staff, stocks or other wooden article or substance, including a beam, fetter	neuter singular noun, genitive/ablative case	Strong’s #3586

Translation: ...they lowered [His body] from the wood,...

I do not recall if this was performed by the Roman soldiers or not. That seems to be the most logical.

As all of this was taking place, Joseph of Arimathæa was petitioning Pilate for the body of the Lord. He had an unused tomb for Him.

Acts 13:29c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
tithêmi (τίθημι) [pronounced TITH-ā-mee]	to set [put, place] [a person or thing; to lay [something] down; to set [something in its proper place]; to assign to a place; to appoint, to make; to constitute; to decree (when of God)	3^rd person plural, aorist active indicative	Strong’s #5087
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
mnēmeîon (μνημεον) [pronounced mnay-MEE-ohn]	any visible object for preserving or recalling the memory of any person or thing; a memorial, monument, a remembrance; specifically, a sepulchral monument; a sepulchre, a tomb, cenotaph (place of interment), grave	neuter singular noun, accusative case	Strong’s #3419

Translation: ...[and] placed [it] into a tomb.

My assumption would be that Roman soldiers took the body down and transported it. Joseph of Arimathæa either specified where the body was to be placed or traveled with the Roman soldiers, guiding them to the tomb.

Based upon the Scriptures, it is very likely that the Romans never let the body out of their sight until it had been placed in the tomb and the rock rolled in front of it. However, given the narrative below, this might not have been the case at first.

What appears to be the case is, some of the women—likely including Mary Magdalene—also came at that time and applied spices to the body and helped to wrap it.

The ESV (capitalized) is used below. It is profitable to recognize that each gospel is written by a different person, with different experiences and a different memory. Even though there are no incorrect events recorded, the focus and thinking of Matthew will be different from John. So, now and again, one gospel will mention two specific disciples, whereas another gospel may only mention one of them. That does not mean that there is a contradiction here; it only means that one gospel writer left out one of the disciples in his recollection of events.
Matthew’s Record of After the Crucifixion
Scripture	Text/Commentary
Matthew 27:57 When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus.	Jesus has been removed from the cross. I am not sure exactly where His body would have been taken. Joseph of Arimathæa was a rich man. Why is his economic status mentioned? Perhaps there was a bribe in order to take the Lord’s body? That is purely speculation.
Matthew 27:58 He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him.	Joseph went to Pilate and asked him for Jesus body. It is not unlikely that Pilate was considering his options regarding the body of Jesus. Pilate agreed to give the body to Joseph.
At this point, as we find out from Mark, Pilate is not even aware that Jesus had died. Why would Pilate be unaware? Throughout the time on the cross, the Lord was speaking aloud, which is quite rare. Bill O’Reilly, in his book Killing Jesus suggests that this would have been quite impossible, due to the lack of moisture in the Lord’s mouth. I would suggest that Jesus was able to speak and that Pilate was very aware of that. Therefore, the Lord’s death would have been a surprise to him.
Although Roman soldiers would become involved, we do not know at exactly what point that was. It appears that it was not until the next day.
Matthew 27:59–60 And Joseph took the body and wrapped it in a clean linen shroud and laid it in his own new tomb, which he had cut in the rock. And he rolled a great stone to the entrance of the tomb and went away.	Joseph has a tomb. It seems unlikely that Joseph did this alone. He would have had servants with him, doing as he told them to do. He placed the body in clean linen. Joseph and his servants would have rolled the rock into place, in front of the tomb.
Matthew 27:61 Mary Magdalene and the other Mary were there, sitting opposite the tomb.	Mary Magdalene and Mary, the mother of Jesus, were both there. It is logical that they would have applied various burial spices in order to preserve the body and to counteract the smell.
Matthew 27:62–63 The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate and said, "Sir, we remember how that impostor said, while He was still alive, 'After three days I will rise.'	The chief priests and the pharisees go to Pilate and warn him that Jesus’ disciples may try to pretend that Jesus rose from the dead, as this is what He claimed that He would do.
You may remember that one of the false accusations against Jesus is that He would tear the Temple down. He was speaking of His body, which He said would rise again in 3 days. This tells us that the religious types knew and understood what Jesus was saying. They knew that their testimony was false.
Matthew 27:64 Therefore order the tomb to be made secure until the third day, lest his disciples go and steal him away and tell the people, 'He has risen from the dead,' and the last fraud will be worse than the first."	Pilate put a guard on the tomb as a result. No one would be able to make a false claim that Jesus arose from the dead. Those who were most worried about this were the religious types.
Matthew 27:65 Pilate said to them, "You have a guard of soldiers. Go, make it as secure as you can."	Pilate gave them a guard to use. It seems likely that two men were placed on duty of 12 hours, and then replaced.
Matthew 27:66 So they went and made the tomb secure by sealing the stone and setting a guard.	Not only was a guard put in place, but they made the tomb secure by sealing the stone in place. I would assume that this would be similar to putting cement in the open areas of the tomb.

Mark 15:42–43 And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath, Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus.

Mark 15:44 Pilate was surprised to hear that he should have already died. And summoning the centurion, he asked him whether he was already dead.

Mark 15:45 And when he learned from the centurion that he was dead, he granted the corpse to Joseph.

Mark 15:46 And Joseph bought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb.

Mark 15:47 Mary Magdalene and Mary the mother of Joses saw where he was laid.

See also Luke 23:50–56 (HTML) (PDF) (WPD).

Acts 13:29 While they accomplished all things about Him that were written, they lowered [His body] from the wood, [and] placed [it] into a tomb. (Kukis mostly literal translation)

There are many places where Jesus had fulfilled prophecy and this had been done in many ways. See Jesus Christ in the Old Testament (HTML) (PDF) (WPD).

Acts 13:29 Having completed all of the things which were written about the Lord, including His crucifixion. They lowered His body from the wood that it was affixed to and then they placed it into the tomb of Joseph of Arimathæa. (Kukis paraphrase)

——————————

But the God awakened Him from [the] dead, who was seen for days very many by those going up with Him from the Galilee to Jerusalem; which [people] now are witnesses of Him, face to face with the people.

Acts

13:30–31

But God raised Him up from the dead. [As a result] He was seen for very many days by those who went up with Him from Galilee to Jerusalem; which [people] are now witnesses of Him, [testifying to this] directly to the people.

God raised this Jesus up from the dead. Immediately after, He was seen for a great many days by the ones who traveled with Him from Galilee to Jerusalem. These people are now witnesses to His resurrection, and they keep on testifying this directly to the people.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But the God awakened Him from [the] dead, who was seen for days very many by those going up with Him from the Galilee to Jerusalem; which [people] now are witnesses of Him, face to face with the people.

Complete Apostles Bible But God raised Him from the dead;

who appeared for many days more to those going up with Him from Galilee to Jerusalem, who are His witnesses to the people.

Douay-Rheims 1899 (Amer.) But God raised him up from the dead the third day.

Who was seen for many days by them who came up with him from Galilee to Jerusalem, who to this present are his witnesses to the people.

Holy Aramaic Scriptures Yet, Alaha {God} raised Him from the place of the dead!

And He was seen many days to those who went up with Him from Galila {Galilee} unto Urishlem {Jerusalem}, and these are now His witnesses unto the Ama {the People}.

James Murdock’s Syriac NT But God raised him from the dead.

And he was seen many days, by them who came up with him from Galilee to Jerusalem; and they are now his witnesses to the people.

Original Aramaic NT But God raised him from among the dead.

He appeared for many days to those who came up with him from Galilee to Jerusalem, and they are now his witnesses to the people.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English But God gave him back from the dead:

And for a number of days he was seen by those who came with him from Galilee to Jerusalem, who are now his witnesses before the people.

Bible in Worldwide English But God raised him from death.

People had come with Jesus from Galilee to Jerusalem. They saw him many days. Now they tell people what they saw.

Easy English But after Jesus died, God caused him to become alive again. For many days after this, Jesus appeared to his disciples. The people who had earlier travelled with him from Galilee to Jerusalem saw him. They are now telling the people of Israel all about it.

We can read about what happened to Jesus in Jerusalem in Luke 22-24.

Easy-to-Read Version–2008 But God raised him up from death! After this, for many days, those who had gone with Jesus from Galilee to Jerusalem saw him. They are now his witnesses to our people.

God’s Word™ .

Good News Bible (TEV) But God raised him from death, and for many days he appeared to those who had traveled with him from Galilee to Jerusalem. They are now witnesses for him to the people of Israel.

J. B. Phillips But God raised him from the dead. For many days he was seen by those who had come up from Galilee to Jerusalem with him, and these men are now his witnesses to the people.

The Message And then God raised him from death. There is no disputing that—he appeared over and over again many times and places to those who had known him well in the Galilean years, and these same people continue to give witness that he is alive.

NIRV But God raised him from the dead. For many days he was seen by those who had traveled with him from Galilee to Jerusalem. Now they are telling our people about Jesus.

New Life Version But God raised Him from the dead. For many days He was seen by those who came up with Him from Galilee to Jerusalem. These are the ones who tell the people about Him.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible We’re here today to tell you that God raised him from the dead. Many people saw him. Over a stretch of many days, his followers who came down with him from Galilee to Jerusalem are the ones who saw him. They are eyewitnesses, and they’re telling people what they saw.

Contemporary English V. But God raised him from death! Then for many days Jesus appeared to his followers who had gone with him from Galilee to Jerusalem. Now they are telling our people about him.

The Living Bible “But God brought him back to life again! And he was seen many times during the next few days by the men who had accompanied him to Jerusalem from Galilee—these men have constantly testified to this in public witness.

New Berkeley Version .

New Living Translation But God raised him from the dead! And over a period of many days he appeared to those who had gone with him from Galilee to Jerusalem. They are now his witnesses to the people of Israel.

The Passion Translation But God raised him from the dead! And for many days afterward he appeared on numerous occasions to his disciples who knew him well and had followed him from Galilee to Jerusalem. Those disciples are now his witnesses, telling the people the truth about him.

Plain English Version But then God made Jesus alive again, and Jesus’s followers saw him a lot of times. They were the mob that were in Galilee country with him, and they came to Jerusalem with him. And now those people are telling everyone about Jesus.

Radiant New Testament But God raised him from the dead, and those who’d traveled with him from Galilee to Jerusalem saw him for many days. Now they are his witnesses to our people.

UnfoldingWord Simplified T. However, God raised him from the dead. For many days he repeatedly appeared to his followers who had come along with him from Galilee to Jerusalem. Those who saw him are telling the people about him now."

Partially literal and partially paraphrased translations:

American English Bible ‘However, God then raised him from the dead!

‘And for several days thereafter, those [of us] who’d traveled with him from Galilee to JeruSalem, saw him again!

Beck’s American Translation .

Breakthrough Version God got Him up from the dead, who was seen over several days by the people who walked up together with Him out of Galilee into Jerusalem, some who now are witnesses of Him to the ethnic group.

New Advent (Knox) Bible And, on the third day, God raised him from the dead. He was seen, over a space of many days, by the men who had come up with him from Galilee to Jerusalem; it is they who now bear witness of him before the people.

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible But God raised Him from the dead, and for many days He appeared to those who had accompanied Him from Galilee to Jerusalem. They are now His witnesses to our people.

Conservapedia Translation .

Revised Ferrar-Fenton Bible But God raised Him from the dead; and upon several days He appeared to those who accompanied Him from Galilee to Jerusalem—those who now are witnesses for Him to the nation.

Free Bible Version But God raised him from the dead, and he appeared over the course of many days to those who had followed him from Galilee to Jerusalem. They are now his witnesses to the people.

Urim-Thummim Version But Elohim resurrected him from the dead: And he was seen many days of them that came up with him from Galilee to Jerusalem, who are his witnesses to the people.

Weymouth New Testament "But God raised Him from the dead.

And, after a few days, He appeared to the people who had gone up with Him from Galilee to Jerusalem and are now witnesses concerning Him to the Jews.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) But God raised him from the dead, and for many days thereafter he showed himself to those who had come up with him from Galilee to Jerusalem. They have now be come his witnesses before the people.

The Heritage Bible And God raised him out of the dead;

And he was gazed at many days by those coming up with him from Galilee to Jerusalem, who are his witnesses to the people.

New American Bible (2011) But God raised him from the dead,^m and for many days he appeared to those who had come up with him from Galilee to Jerusalem.ⁿ These are [now] his witnesses before the people.*

* [13:31] The theme of the Galilean witnesses is a major one in the Gospel of Luke and in Acts and is used to signify the continuity between the teachings of Jesus and the teachings of the church and to guarantee the fidelity of the church’s teachings to the words of Jesus.

m. [13:30] 2:24, 32; 3:15; 4:10; 17:31.

n. [13:31] 1:3, 8; 10:39, 41; Mt 28:8–10, 16–20; Mk 16:9, 12–20; Lk 24:13–53; Jn 20:11–29; 21:1–23.

New Catholic Bible .

New Jerusalem Bible But God raised him from the dead, and for many days he appeared to those who had accompanied him from Galilee to Jerusalem: and it is these same companions of his who are now his witnesses before our people.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible “But God raised him from the dead! He appeared for many days to those who had come up with him from the Galil to Yerushalayim; and they are now his witnesses to the people.

Hebraic Roots Bible But YAHWEH raised Him from the dead; who appeared for many days to those coming up with Him from Galilee to Jerusalem, who are witnesses of Him to the people.

Holy New Covenant Trans. But God raised him up from death!

"After this, for many days, Jesus was seen by the people who had gone with him from the Galilee to Jerusalem. They are now his witnesses to the people.

The Scriptures 2009 “But Elohim raised Him from the dead, and He was seen for many days by those who came up with Him from Galil to Yerushalayim, who are His witnesses to the people.

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...The but God raises him from [men] dead Who is seen to days more [by] the [men] ascending (together) [with] him from the galilee to jerusalem Who* now are Witnesses [of] him to the people...

Alpha & Omega Bible “BUT THEOS (The Alpha & Omega) RAISED HIM FROM THE DEAD;

AND FOR MANY DAYS HE APPEARED TO THOSE WHO CAME UP WITH HIM FROM GALILEE TO JERUSALEM, THE VERY ONES WHO ARE NOW HIS WITNESSES TO THE PEOPLE.

Awful Scroll Bible (")But God raises Him out of the dead,

Who is being appeared over many days to them, walking-up-with Him from Galilee to Jerusalem, which-certain are His witnesses with regards to the people.

Concordant Literal Version Yet God rouses Him from among the dead:

Who was seen on more days by those who ascend with Him from Galilee to Jerusalem, who are now His witnesses to the people."

exeGeses companion Bible ...but Elohim raised him from the dead:

and he was seen many days

by them who ascended together with him

from Galiyl to Yeru Shalem

- who are his witnesses to the people..

Orthodox Jewish Bible But God raised him from among the dead.

He appeared for many days to those who came up with him from Galilee to Jerusalem, and they are now his witnesses to the people.

Rotherham’s Emphasized B. But ||God|| raised him from among the dead:

Who appearedˎ during many daysˎ unto them who had come up with him from Galilee unto Jerusalem; whoˎ indeedˎ {now} are his witnesses unto the people.

Worrell New Testament But God raised Him from the dead; Who was seen, during many days, by those who came up with Him from Galilee to Jerusalem; who, indeed, are now His witnesses to the people.

Expanded/Embellished Bibles:

The Amplified Bible But God raised Him from the dead; and for many days (forty) He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people.

An Understandable Version But God raised Him up from the dead so that He was seen for many days by those [apostles] who came with Him from Galilee to Jerusalem. These men are now His witnesses before the people.

The Expanded Bible But God raised him up from the dead! After this, for many days, ·those who had gone with Jesus from Galilee to Jerusalem saw him [or he appeared to those…Jerusalem]. They are now his witnesses to the people.

Jonathan Mitchell NT "Yet God aroused and raised Him up from out of the midst of dead folks,

"Who was from time to time seen on many days by those walking back up together from Galilee into Jerusalem – who at this time continue being witnesses of Him (or: evidence for Him; His folks who give testimony) to the people.

Syndein/Thieme "But, in contrast, The God raised {raised at a point in time, perpetuated forever and ever} Him from the dead."

"And He was seen many days by them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people. "

Translation for Translators However, God ◂raised him from the dead/caused him to live again after he had died► and for many days he repeatedly appeared to his followers who had come along with him from Galilee province to Jerusalem. Those who saw him are telling the Jewish people about him now.”

The Voice Paul: But that was not the end: God raised Him from the dead, and over a period of many days, He appeared to those who had been His companions from the beginning of their journey in Galilee until its end in Jerusalem. They are now witnesses to everyone.

Bible Translations with Many Footnotes:

NET Bible® But God raised¹²⁰ him from the dead, and¹²¹ for many days he appeared to those who had accompanied¹²² him from Galilee to Jerusalem. These¹²³ are now his witnesses to the people.

^120snSee the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

^121tnGrk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

^122snThose who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

^123tnGrk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

The Spoken English NT But God raised him from among the dead!

He appeared, over a period of days, to the people who had gone up with him to Jerusalem from Galilee. These people are now his public witnesses.^pp

^pp.Lit. “…dead, who are [many mss add, “now”] his witnesses to the people [sg.].” The “people” is implicitly the people of Israel.

Wilbur Pickering’s New T. But God raised Him from the dead; and for many days He was seen by those who came up with Him from Galilee to Jerusalem, who are¹⁵ His witnesses to the people.

(15) Paul says ‘are’—evidently many/most of the original Apostles were still alive.

Literal, almost word-for-word, renderings:

Benjamin Brodie’s trans. But God raised Him out from the dead ones [resurrection].

He was seen on many days by those who had come up with Him from Galilee to Jerusalem, who are now witnesses of Him face-to-face to the people .

Literal Standard Version Men, brothers, sons of the race of Abraham, and those among you fearing God, to you was the word of this salvation sent,

for those dwelling in Jerusalem, and their chiefs, having not known this One, also the voices of the prophets, which are being read every Sabbath—having judged [Him]—fulfilled,

and having found no cause of death, they asked of Pilate that He should be slain,

and when they fulfilled all the things written about Him, having taken [Him] down from the tree, they laid Him in a tomb;

and God raised Him out of the dead,

and He was seen for many days of those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. Vv. 26–29 are included for context.

Modern Literal Version 2020 But God raised him up from the dead, who was seen upon many days by the ones who came-up together-with him from Galilee to Jerusalem, who are his witnesses to the people.

Revised Geneva Translation “But God raised Him up from the dead.

“And He was seen by those who came up with Him from Galilee to Jerusalem (who are his witnesses to the people) for many days.

The gist of this passage: Despite the injustice done against Jesus, God raised Him from the dead. This was observed by at least 500 witnesses, who are talking about it almost every day.

30-31

Acts 13:30
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, nominative case	Strong’s #2316
egeirô (ἐγείρω) [pronounced ehg-Ī-row]	to waken (transitively or intransitively), to wake [rouse] [up] (literally from sleep, from sitting or lying, from disease, from death; or figuratively from obscurity, inactivity, ruins, nonexistence): to awaken, to lift (up), to raise (again, up), to rear up, to (a-) rise (again, up), to stand, to take up	3^rd person singular, aorist active indicative	Strong’s #1453
auton (αὐτόv) [pronounced ow-TAHN]	him, to him, towards him; same	3^rd person masculine singular personal pronoun, accusative case	Strong’s #846
ek (ἐκ) [pronounced ehk]	out of, out from, from, by, at, of	preposition	Strong’s #1537
nekros (νεκρός) [pronounced nehk-ROSS]	dead (actually or spiritually), deceased; a corpse	masculine plural adjective; genitive/ablative case	Strong’s #3498

Translation: But God raised Him up from the dead.

The people to whom Paul is speaking know about some of these things. They have heard of Jesus; some there may have been Him speak; some may have known family members healed by Him.

Paul seems to be giving them eyewitness testimony (although, quite frankly, Paul did not see any of the things which he is talking about). However, Paul seems to be putting them right there in the midst of all this. At this point the people in Antioch are getting the completely story, without editing out anything. This narrative is being integrated in with the Scriptures which they know and already believe.

God raising Jesus from the dead is essentially putting His stamp of approval on what the Lord had done (which is to pay the penalty for our sins).

Acts 13:30 But God raised Him up from the dead.

Acts 13:31a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hos (ὅς) [pronounced hohç]	who, which, what, that, whose, whoever	masculine singular relative pronoun; nominative case	Strong’s #3739
optánomai (ὀπτάνομαι) [pronounced op-TAHN-oh-my]	to see, to perceive with the eyes, to look at; however, we have more than the simple act of seeing here (which would be blépô), but we have a correct perception or understanding of what one is observing, or a concentrated effort to examine what is occurring	3^rd person singular, aorist passive indicative	Strong's #3700
epí (ἐπί) [pronounced eh-PEE]; spelled eph (ἐφ) [pronounced ehf] before a vowel	to, towards; on, upon; at, by, before; over, against; to, across; for, because (of)	preposition of superimposition; a relation of motion and direction with accusative case	Strong’s #1909
hêmerai (ἡμέραι) [pronounced hay-MEH-rai]	days; time; years, age, life	feminine plural noun; accusative case	Strong’s #2250
pleiôn/pleione/pleon (πλείων/πλεον/πλέον) [pronounced PLI-own, PLI-on, PLEH-on]	greater in quantity; more in number, very many; the major portion; greater in quality, superior, more excellent	feminine plural adjective; comparative; accusative case	Strong’s #4119
tois (τος) [pronounced toiç]	(to, in by) the; these [things]; in these; to those; by all of this; for these	masculine plural definite article; dative, locative or instrumental case	Strong’s #3588
sunanabaínō (συναναβαίνω) [pronounced soon-an-ab-AH-ee-no]	going up with, going up at the same time; coming up with, ascending in company with	masculine plural, aorist active participle; dative, locative or instrumental case	Strong’s #4872
autô (αὐτ) [pronounced ow-TOH]	in him, by him, to him; for him; by means of him; with me; same	3^rd person masculine singular personal pronoun; locative, dative or instrumental case	Strong’s #846
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
Galilaia (Γαλιλαία) [pronounced gal-il-Ī-yah]	circuit, circle; transliterated Galilee	feminine singular proper noun/location; genitive/ablative case	Strong’s #1056
From Thayer: It is the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. It was divided into Upper Galilee and Lower Galilee.
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
Hierousalêm (΄Ιερουσαλήμ) [pronounced hee-er-oo-sal-AME]	double peace; transliterated Jerusalem	indeclinable proper noun/location	Strong’s #2419

Translation: [As a result] He was seen for very many days by those who went up with Him from Galilee to Jerusalem;...

Jesus final trek up to Jerusalem was with hundreds of people. As we studied in the book of Luke, there were so many that, when someone wanted to have a face to face with the Lord, it was difficult to achieve. There were too many people to go through to get to the Lord.

Now, these people—and perhaps there are nearly 500 of them (based upon what one of the gospels tells us)—have seen Jesus. He, after His resurrection, has appeared to them, specifically those who had traveled with Him to Jerusalem. Many of those would be believers who had been with Jesus for a long time—two or three years.

Acts 13:31b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hoitines (οἵτινες) [pronounced HOIT-een-ehs]	which, whoever, whatever, who	masculine plural, relative pronoun; nominative case	Strong’s #3748
nun (νν) [pronounced noon]	now, at this time, the present (as adverb of date, a transition or emphasis); also as noun or adjective present or immediate: henceforth, hereafter, from hereon in; from here forward; of late, soon, present, this (time)	adverb; a primary particle of present time	Strong’s #3568
eisi (εἰσί) [pronounced i-SEE] eisin (εἰσίν) [pronounced i-SEEN]	are, be, were	3^rd person plural, present indicative	Strong’s #1526 (a form of #1510)
martures (μάρτυρές) [pronounced MAHR-toor-EHS]	witnesses, spectators; martyrs	masculine plural noun, nominative case	Strong’s #3144
autou (αὐτο) [pronounced ow-TOO]	his, of him; from him, him; same	3^rd person masculine singular personal pronoun; genitive/ ablative case	Strong’s #846
prós (πρός) [pronounced prahç]	facing, face to face with; to, towards, unto; for; about, according to, against, among, at, because of, before, between, by, with; directly to	directional preposition with the accusative case	Strong’s #4314
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
laos (λαός) [pronounced lah-OSS]	people, people group, tribe, nation, all those who are of the same stock and language; of a great part of the population gathered together anywhere	masculine singular noun; accusative case	Strong's #2992
This same phrase is found back in v. 15c, the note given to Paul and company to encourage any of them to speak.

Translation: ...which [people] are now witnesses of Him, [testifying to this] directly to the people.

These same people, who went with Jesus, have now seen Him resurrected from the dead; and they are all witnesses to this. They are eyewitnesses to Jesus being raised from the dead, which is quite remarkable.

These same people are speaking directly to the people.

Paul does not point this out, but the disciples who ran and fled are now fearless. They have seen enough to trust Jesus implicitly, to risk all financial risk and personal risk. The disciples who ran and hid from the authorities are now out in the open, proclaiming a risen Christ.

Most of the time, when there is a movement like this, when the leader is eliminated then that ends the movement. In fact, this will be some of the reasoning made by a very smart religious Jews later on in the book of Acts. The authorities and the religious Jews ought to be able to simply walk away from this and let the movement come to a halt on its own. But that is not happening.

Acts 13:31 [As a result] He was seen for very many days by those who went up with Him from Galilee to Jerusalem; which [people] are now witnesses of Him, [testifying to this] directly to the people. (Kukis mostly literal translation)

Acts 13:30–31 But God raised Him up from the dead. [As a result] He was seen for very many days by those who went up with Him from Galilee to Jerusalem; which [people] are now witnesses of Him, [testifying to this] directly to the people. (Kukis mostly literal translation)

There are many who can testify to the physical death of Jesus; and just as many who can testify that He was raised up from the dead.

Acts 13:30–31 God raised this Jesus up from the dead. Immediately after, He was seen for a great many days by the ones who traveled with Him from Galilee to Jerusalem. These people are now witnesses to His resurrection, and they keep on testifying this directly to the people. (Kukis paraphrase)

——————————

And we to you [all] are announcing (good news) face to face with the fathers the promise which has come to be, that this the God fulfilled towards the children of us raising up Jesus. How even in the psalm it stands written in the second one, A Son of Mine You [even] You. I today [even] I have sired You.

Acts

13:32–33

We keep on declaring the good news to you [all], with reference to the fathers, the promise which has come to be, that God fulfilled this [promise] for our children [by] raising up Jesus. Even in the second psalm, it stands written, You [even] You are My Son. Today, I [even] I have sired You. (Psalm 2:7b)

We keep on declaring this good news to all of you here. This is the promise that was made to our forefathers and this is the promise which God has fulfilled for us and our children. He raised Jesus up from the dead! Recall the second psalm, where it stands written, You are My Son. Today, I have sired You. (Psalm 2:7b)

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) And we to you [all] are announcing (good news) face to face with the fathers the promise which has come to be, that this the God fulfilled towards the children of us raising up Jesus. How even in the psalm it stands written in the second one, A Son of Mine You [even] You. I today [even] I have sired You.

Complete Apostles Bible And we proclaim to you the good news of the promise which was made to the fathers,

that God has fulfilled this promise for us to their children, when He raised up Jesus, as it is also written in the second Psalm: 'You are My Son, today I have begotten You.'

Douay-Rheims 1899 (Amer.) And we declare unto you that the promise which was made to our fathers,

This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son: this day have I begotten thee.

Holy Aramaic Scriptures And look! We are also Declaring unto you, that The Promise which was made unto our fathers, look! Alaha {God} has fulfilled it for us, for their Sons, in that He raised Eshu {Yeshua}, according to that which is written in the second Mazmura {Psalm}: ‘You are My Son; today I have begotten You!’

James Murdock’s Syriac NT And lo, we also announce to you, that the promise, which was made to our fathers,

lo, God hath fulfilled it to us their children, in that he raised up Jesus; as it is written in the second psalm: Thou art my Son; this day have I begotten thee.

Original Aramaic NT We also, behold, we preach good news to you, that The Promise which was to our fathers,

Behold, God has fulfilled it to us their children, because he raised Yeshua, as it is written in the second Psalm: 'You are my Son; today I have begotten you.'

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And we are giving you the good news of the undertaking made to the fathers,

Which God has now put into effect for our children, by sending Jesus; as it says in the second Psalm, You are my Son; this day I have given you being.

Bible in Worldwide English And we are bringing you this good news. God made a promise to our fathers long ago. Now he has made his promise come true.

We, their children, have now received the promise. He sent Jesus just as it was written in the second psalm, "You are my Son. Today I have become your Father."

Easy English So we have come here to tell you this good news. God promised our ancestors that he would do these great things for his people. 33 Now he has done these things for us who are alive today. He has raised up Jesus to live again. We can read about this in the second Psalm. God says,

“You are my Son.

Today, I have become your Father.”

See Psalm 2:7.

Easy-to-Read Version–2008 "We tell you the Good News about the promise God made to our ancestors.

We are their descendants, and God has made this promise come true for us. God did this by raising Jesus from death. We also read about this in Psalm 2: 'You are my Son. Today I have become your Father.'

God’s Word™ We are telling you the Good News: What God promised our ancestors has happened. God has fulfilled the promise for us, their descendants, by bringing Jesus back to life. This is what Scripture says in the second psalm:

‘You are my Son.

Today I have become your Father.’

Good News Bible (TEV) And we are here to bring the Good News to you: what God promised our ancestors he would do, he has now done for us, who are their descendants, by raising Jesus to life. As it is written in the second Psalm, 'You are my Son; today I have become your Father.'

J. B. Phillips And as for us we tell you the good news that the promise made to our forefathers has come true—that, in raising up Jesus, God has fulfilled it for us their children. This is endorsed in the second psalm: ‘You are my son, today I have begotten you.’

The Message “And we’re here today bringing you good news: the Message that what God promised the fathers has come true for the children—for us! He raised Jesus, exactly as described in the second Psalm:

My Son! My very own Son!

Today I celebrate you!

NIRV “We are telling you the good news. What God promised our people long ago he has done for us, their children. He has raised up Jesus. This is what is written in the second Psalm. It says,

“ ‘You are my son.

Today I have become your father.’ (Psalm 2:7)

New Life Version “We bring you the Good News about the promise made to our early fathers. God has finished this for us who are their children. He did this by raising Jesus from the dead. It is written in the second Psalm, ‘You are My Son. Today I have become Your Father.’

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible AND NOW FOR THE SERMON

“We’ve come here to give you this good news. God made a promise to our ancestors. Well, people, God has kept his promise by raising Jesus from the dead. God has done what a psalm writer said he would do:

“‘You are my son.

Today, I brought you to life.’ [Psalm 2:7]

Contemporary English V. God made a promise to our ancestors. And we are here to tell you the good news that he has kept this promise to us. It is just as the second Psalm says about Jesus, "You are my son because today I have become your Father."

The Living Bible “And now Barnabas and I are here to bring you this Good News—that God’s promise to our ancestors has come true in our own time, in that God brought Jesus back to life again. This is what the second Psalm is talking about when it says concerning Jesus, ‘Today I have honored you as my Son.’ [literally, “This day have I begotten you.”]

New Berkeley Version .

New Living Translation “And now we are here to bring you this Good News. The promise was made to our ancestors, and God has now fulfilled it for us, their descendants, by raising Jesus. This is what the second psalm says about Jesus:

‘You are my Son.

Today I have become your Father. [Or Today I reveal you as my Son. Ps 2:7.]’

The Passion Translation “So here we are to share with you some wonderful news! The promise God made to our forefathers has now been fulfilled for us, their children. For God has raised Jesus from the dead, as it says in Psalms: ‘Today I reveal you as my Son, and I as your Father.’

Plain English Version And we are telling you the same good news about Jesus. You see, a long time ago, God promised our grand-fathers that he will do something good for them, and God did it for us, their grand-kids. He made Jesus alive again. You see, we can read it in God’s book, in the part called Psalm number 2. God said,

‘You are my son.

Now people will know that I am your father.’

Radiant New Testament “We’re telling you the good news: God made promises to our people long ago, and he has now kept them for us, their children, by raising up Jesus. This is what is written in the second Psalm:

“ ‘You are my son;

today I have become your father.’

UnfoldingWord Simplified T. "Right now we are proclaiming to you this good message. We want to tell you that God has fulfilled what he promised to our Jewish ancestors!

Now he has done this for us who are their descendants, and also for you who are not Jews, by making Jesus alive again. That is just like what David wrote in the second Psalm, when God was speaking about sending his Son, 'You are my Son, today I have become your Father.'

Partially literal and partially paraphrased translations:

American English Bible ‘So we’re now his witnesses to the people. And here we are, announcing the good news to you about the promise that God made to our forefathers, and which He’s now completely fulfilled upon their children… Upon us!‘

For He resurrected this Jesus, just as it was written in the second Psalm:

‘You are My son,

And today I am your Father!’ A portion of v. 31 is included for context.

[Psalm 2:7]

Beck’s American Translation .

Breakthrough Version And we are sharing the good news with you of the promise that came to the fathers that God has accomplished this for their children, us, when He brought Jesus back to life, as it has also been written in the second Psalm (2:7), 'You are My Son. I today have given birth to You.'

A. Campbell's Living Oracles And we bring you good tidings, that the very promise which was made to the fathers, God has accomplished to us, their children, in raising up Jesus: as it is also written in the second Psalm, "Thou art my Son, this day have I begotten thee."

New Advent (Knox) Bible And this is the message we preach to you; there was a promise made to our forefathers, and this promise God has redeemed for our posterity, by raising Jesus to life. Thus, it is written in the second Psalm, Thou art my son; I have begotten thee this day.[6]

[6] ‘For our posterity’; a few early authorities have ‘for us, their children’. The quotation is from Ps. 2.7.

NT for Everyone “We are here now to bring you the good news which was promised to our ancestors, that God has fulfilled this promise to us, their children, by raising Jesus. This corresponds, indeed, to what is written in the second Psalm:

You are my son; this day I have begotten you.

20^th Century New Testament We also have good news to tell you, about the promise made to our ancestors-- That our children have had this promise completely fulfilled to them by God, by his raising Jesus. That is just what is said in the second Psalm--'Thou art my Son; this day I have become thy Father.'

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation "We declare glad tidings to you: that the Promise that was made to the fathers,..."

"God has fulfilled that same Promise to Us, their children, because He has raised up Jesus again. And it is also written in the second Psalm: 'You are My Son; this day I have sired You.'"

Revised Ferrar-Fenton Bible And we are announcing to you the good news that God, having raised up Jesus, by that event has fulfilled to us—their children—the promise made to our fathers; as also it is written in the second Psalm,

You ARE MY SON,

TO-DAY I HAVE BEGOTTEN You.¹

¹Psa 2.7

International Standard V We are telling you the good news: What God promised our ancestors

he has fulfilled for us, their descendants, by raising Jesus. As it is written in the second Psalm, ‘You are my Son. Today I have become your Father.’ [Ps 2:7]

Leicester A. Sawyer’s NT And we declare to you the good news of the promise made to the fathers,

that God has fulfilled this to us their children in raising up Jesus, as it is written also in the first psalm, You are my son, to-day have I begotten you.

Urim-Thummim Version And we declare to you Good News of how those promises appeared in history regarding the forefathers, Elohim has fulfilled the same to us their children, in that he has resurrected Jesus; as it is also written in the 2nd Psalm, You are my Son, this day have I born you.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) We ourselves announce to you this Good News: All that God promised our ancestors, he has fulfilled for us, their descendants, by raising Jesus, according to what is written in the second psalm: You are my Son, today I have begotten you.

The Heritage Bible .

New American Bible (2011) We ourselves are proclaiming this good news to you that what God promised our ancestors he has brought to fulfillment for us, (their) children, by raising up Jesus, as it is written in the second psalm, ‘You are my son; this day I have begotten you.’^o

o. [13:33] Ps 2:7.

New Catholic Bible .

Jewish/Hebrew Names Bibles:

Complete Jewish Bible “As for us, we are bringing you the Good News that what God promised to the fathers, he has fulfilled for us the children in raising up Yeshua, as indeed it is written in the second Psalm,

‘You are my Son;

today I have become your Father.’ [Psalm 16:10]

Hebraic Roots Bible And we preach the good news to you, the promise made to the fathers,

Behold Elohim has completed it to their children, to us, that He raised Yahshua. It is written in the second Psalm that "You are My Son, today I have begotten You." (Psa. 2:7)

Holy New Covenant Trans. We are telling you the Good News: God made a promise to our fathers. We are their descendants and God has made this promise come true for us. God did this by raising Jesus from death. We also read about this in Psalm 2: ‘You are My Son. Today I have become your Father.’

The Scriptures 2009 “And we bring you the Good News, the promise made to the fathers,

that Elohim has filled this for us, their children, having raised up יהושע, as it has also been written in the second Tehillah, ‘You are My Son, today I have brought You forth.’ Psalm 2:7.

Tree of Life Version And we proclaim to you Good News—the promise to the fathers has arrived!

For God has fulfilled this promise to the children—to us—by raising up Yeshua, as it is also written in the second psalm: ‘You are My Son. Today I have become Your Father.’

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...and We you* announce the to the fathers promise becoming for this The God has filled [for] the children [of] them us Standing (Up) jesus as and in the song [It] has been written the [one] second Son [of] me are You I today have birthed you...

Alpha & Omega Bible “AND WE PREACH TO YOU THE GOOD NEWS OF THE PROMISE MADE TO THE FOREFATHERS,

THAT THEOS (The Alpha & Omega) HAS FULFILLED THIS PROMISE TO OUR CHILDREN IN THAT HE RAISED UP JESUS, AS IT IS ALSO WRITTEN IN THE SECOND PSALM, ‘YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.’ †(Psalm 2:7)

Awful Scroll Bible (")And we ourselves herald- to yous -the-Good-Tidings, since the heralding-beforehand being made with regards to the fathers,

(")God has fulfilled- the same-as-this -out, for us their children, raising- Jesus -up, as it even has been written from-within the second Psalm, 'You is My Son, this-day I have begotten You.'

Concordant Literal Version And we are bringing to you the evangel which comes to be a promise to the fathers,

that God has fully fulfilled this for our children in raising Jesus, as it is written in the second psalm also, 'My Son art Thou; I, today, have begotten Thee.'"

exeGeses companion Bible And we evangelize to you,

how that the pre-evangelism

which became the fathers,

Elohim fulfills/shalams to us their children,

in that he raised Yah Shua;

as also scribed in the second psalm,

You are my Son, this day I birthed you.

Orthodox Jewish Bible "And we are preaching to you the Besuras HaGeulah of the Havtachah made to Avoteinu, [YESHAYAH 40:9; 52:7]

"That Hashem has fulfilled this havtachah for us, their banim, having made to stand up alive again Rebbe, Melech HaMoshiach Yehoshua, as also in the Tehillim it has been written, BENI ATAH, ANI HAYOM YELIDETICHA ("You are My son; today I have become your father"). [TEHILLIM 2:7]

Rotherham’s Emphasized B. ||We|| thereforeˎ |unto you| bring the good newsˎ as to the promise which |unto our fathers| was made,— That God hath fulfilled ||the same|| for our children, ||by raising up Jesus||:

As also |in the second psalm| it is written—

||My son|| art ||thou||:

||I|| |this day| have begotten thee.^j

^jPs. ii. 7.

Expanded/Embellished Bibles:

The Amplified Bible And we are bringing you the good news of the promise made to our fathers (ancestors), that God has completely fulfilled this promise to our children by raising up Jesus, as it is also written in the second Psalm, ‘You are My Son; today I have begotten (fathered) You.’

An Understandable Version And we bring you good news concerning the promise [God] made to our forefathers and has now fulfilled to [us], their children, in raising up Jesus [to be the Messiah], just as it was written in the second Psalm [2:7]: ‘You [i.e., Jesus] are my Son; this day I have become Your Father.’

The Expanded Bible We tell you the ·Good News [Gospel] about the promise God made to our ·ancestors [forefathers; fathers; Gen. 12:1–3; 2 Sam. 7:12–16]. 33 ·God has made this promise come true [He has fulfilled this promise] for us, their ·children [descendants], by raising Jesus from the dead. We read about this also in the second psalm:

‘You are my Son.

Today I have ·become your Father [fathered you; ^Tbegotten you; Psalm 2:7].’

Jonathan Mitchell NT "And thus we ourselves continue bringing and declaring [to] you folks the good news [about] the promise that was being birthed to (or: was coming into existence, or occurring, toward) our fathers (= ancestors),

"that God has filled this out of [our] midst (or: has fully fulfilled this) for (or: to; in) our children [other MSS: us, their children,] in raising (resurrecting; standing back up again) Jesus – even as it has been written in the second Psalm, 'You are My Son; I Myself have given birth to You today (or: today I Myself have become Your Father).' [D adds: You see then, request of Me and I will proceed giving to You the ethnic multitudes (nations and people groups) {for} Your allotted inheritance, and the limits and uttermost parts of the earth {as} Your firmly held possession.] [Ps. 2:7]

Syndein/Thieme "And we communicate good news to you and glad tidings . . . how that the promise which was made unto the fathers . . . The God has fulfilled the same {the promise of a savior} unto us, their children, to our advantage, that He has brought on the scene . . . Jesus. As it is also written, in the past with results that last forever, in the second psalm {Psalm 2:7}, 'Thou art {absolute status quo . . . always has been, always will be} My Son, this day {the day of the virgin birth, the incarnation of Christ} have I begotten Thee.' "

Translation for Translators Paul said that God had done what he had promised that he would do by resurrecting Jesus.

Acts 13:32-37

“Right now we two are proclaiming to you this good message. We want to tell you that God has fulfilled what he promised to our Jewish ancestors! He has now done that for us (inc) who are their descendants, and also for you who are not Jews, by causing Jesus to live again. That is just like what David wrote in the second Psalm that God said when he was sending his Son,

You (sg) are my Son;

Today I have shown everyone that I really am your Father.

The Voice Paul: We are here to bring you the good news of God’s promise to our ancestors, which He has now fulfilled for our children by raising Jesus. Consider the promises fulfilled in Jesus. The psalmist says, “You are My Son; today I have become Your Father.” [Psalm 2:7]

Bible Translations with Many Footnotes:

Lexham Bible And we proclaim the good news to you: that the promise that was made to the fathers, this promise [It is necessary to repeat the word “promise ” from the previous verse for clarity here] God has fulfilled to our children [Some manuscripts have “to us their children”] by [*Here “by ” is supplied as a component of the participle (“raising”) which is understood as means] raising Jesus, as it is also written in the second psalm,

‘You are my Son;

today I have fathered you.’ [A quotation from Ps 2:7]

NET Bible® And we proclaim to you the good news about the promise to our ancestors,¹²⁴that this promise¹²⁵ God has fulfilled to us, their children, by raising¹²⁶ Jesus, as also it is written in the second psalm, ‘You are my Son;¹²⁷ today I have fathered you.’¹²⁸

^124tnOr “to our forefathers”; Grk “the fathers.”

^125tnGrk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

^snThis promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

^126tnOr “by resurrecting.” The participle ἀναστησας (anasthsas) is taken as instrumental here.

^snBy raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

^127snYou are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

^128tnGrk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

^snA quotation from Ps 2:7.

The Spoken English NT So^qq we’re bringing you the good news: that God’s promise to our ancestors has come true!

God has fulfilled it for us, their children,^rr by resurrecting Jesus.^ss Just as scripture says^tt in the second Psalm,
You’re my Son-
I’ve become your Father today!^uu

^qq.Lit. “And.”

^rr.Or “for our children,” following the oldest mss.

^ss.Or “by raising up Jesus,” a possible reference to Deut. 18:15; Deut. 18:18.

^tt.Lit. “just as it is written.”

^uu.Psalm 2:7.

Wilbur Pickering’s New T. “Yes we proclaim to you the good news: the promise that was made to the fathers, God has fulfilled the same to us, their children, when He raised up Jesus;¹⁶ as also it stands written in the second Psalm: ‘You are my Son, today I have begotten you’.¹⁷

(16) The resurrection of Jesus is crucial; without it we have no Gospel.

(17) See Psalm 2:7.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation "And we proclaim [to] youp the Gospel, [which is] the promise having been made to the fathers, that God has fulfilled this [promise] for us their children, having raised up Jesus, as it also has been written in the second Psalm, 'You are My Son; today I have begotten You.' [Psalm 2:7]

Benjamin Brodie’s trans. But, as for us, we are bringing good news [Kingdom material] to you with reference to the promise which was made face-to-face to our fathers,

For God fulfilled the same [promise] to their descendants, when He raised up Jesus for us [the Jews who were alive at the very moment Paul was speaking], as it is indeed written in the second Psalm: ‘You are My Son. I Myself have begotten You today [the day Jesus was resurrected].’

Charles Thomson NT And we proclaim to you the glad tidings with respect to the promise made to the fathers, That God hath fulfilled it to us their children by raising up Jesus, even as it is written in the second psalm, "Thou art my son, this day I have begotten thee".

Context Group Version And we bring you (pl) imperial news of the promise made to the fathers, that God has fulfilled these things to us, their children, in that he raised up Jesus; as also it is written in the second psalm, You are my Son, this day I have given birth to you.

Literal Standard Version And we proclaim good news to you—that the promise made to the fathers,

God has completed this in full to us their children, having raised up Jesus, as also in the second Psalm it has been written, You are My Son—I have begotten You today.

Modern Literal Version 2020 And we are proclaiming to you° the good-news of the promise which came* to the fathers, that God has fulfilled this for us, their children, in having raised* up Jesus;

as it has also been written in the second Psalm, ‘You are my Son; I have fathered you today.’ {Psa 2:7}

The gist of this passage: Paul tells them that they are there to proclaim the good news of the promise which was originally given to the Patriarchs, written in Psalm 2:7.

32-33

Acts 13:32
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
hêmeis (ἡμες) [pronounced hay-MICE]	us, we [ourselves]; we [as an emphatic]	1^st person plural pronoun; nominative case	Strong’s #2249 (nominative plural of #1473)
humas (ὑμάς) [pronounced hoo-MOSS]	you [all], all of you; to you, towards you [all]	2^nd person plural personal pronoun; accusative case	Strong’s #5209, (from Strong’s #5210; a form of Strong’s #4771)
euaggelizô (εὐαγγελίζω) [pronounced yoo-ang-ghel-EED-zo]	to announce [speak, declare, bring] the good news, to evangelize, to proclaim the gospel; to bring [declare] glad [good] tidings [news, information]	1^st person plural, present middle indicative	Strong’s #2097
tên (τὴν) [pronounced tayn]	the, to the; toward the; this, that	feminine singular definite article; accusative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
prós (πρός) [pronounced prahç]	facing, face to face with; to, towards, unto; for; about, according to, against, among, at, because of, before, between, by, with; directly to	directional preposition with the accusative case	Strong’s #4314
tous (τοὺς) [pronounced tooç]	the; these, to those; towards them	masculine plural definite article; accusative case; also used as a demonstrative pronoun	Strong’s #3588
pateres (πατέρες) [pronounced pat-EHR-ehs]	fathers, parents; forefathers, ancestors; metaphorically, originators or transmitters; authors of a family; paternal figures; titles of honor; a teachers	masculine plural noun; accusative case	Strong’s #3962
This should be translated as an accusative of reference; so this would read, with reference to or regarding.
epaggelia (ἐπαγγελία) [pronounced ehp-ang-ehl-EE-ah]	an announcement (for information, assent or pledge; especially a divine assurance of good); a message, promise (of good, of blessing)	feminine singular noun, accusative case	Strong’s #1860
gínomai (vίνομαι) [pronounced GIN-oh-mī]	that which has come to be, the thing which has happened; becoming, being; coming to be	feminine singular, aorist (deponent) middle participle, accusative case	Strong’s #1096

Translation: We keep on declaring the good news to you [all], with reference to the fathers, the promise which has come to be,...

Paul tells his audience that he is declaring the good news to them, which promise goes back to their forefathers, and which promise has come to pass.

Acts 13:32 We keep on declaring the good news to you [all], with reference to the fathers, the promise which has come to be,... (Kukis mostly literal translation)

Although we generally understand the good news to refer to the gospel message; here it refers to the fulfillment of Psalm 2:7. The promise was delivered to the patriarchs or the fathers around 1000 b.c.

Acts 13:33a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hóti (ὅτι) [pronounced HOH-tee]	that, because, for, since; as concerning that; as though; before a quotation, this can mean, quote	demonstrative or causal conjunction	Strong’s #3754
tautên (ταύτην) [pronounced TAOW-tayn]	this, to this one, towards this thing	intermediate demonstrative pronoun; feminine singular, accusative case	Strong's #3778
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, nominative case	Strong’s #2316
ekplēróō (ἐκπληρόω) [pronounced ek-play-ROW-oh]	to fulfill; to fill full, to fill up completely; to accomplish entirely; to make good	3^rd person singular, perfect active indicative	Strong’s #1603
tois (τος) [pronounced toiç]	(to, in by) the; these [things]; in these; to those; by all of this; for these	masculine plural definite article; dative, locative or instrumental case	Strong’s #3588
tekna (τέκνα) [pronounced TEK-na]	children, daughters, sons; metaphorically, citizens; those produced	neuter plural noun; dative, locative or instrumental case	Strong’s #5043
hêmn (ἡμν) [pronounced hay-MOHN]	us, of us, from us, our, [of] ours	1^st person plural, personal pronoun; genitive/ablative case	Strong’s #2257 (from Strong’s #1473)
anistêmi (ἀνίστημι) [pronounced ahn-ISS-tay-mee]	raising [up], standing erect; causing to appear; being born; rising, standing, getting up; coming; getting ready; setting out	masculine singular, aorist active participle, nominative case	Strong’s #450
Iêsous (̓Ιησος) [pronounced ee-ay-SOOCE]	Jehovah is salvation; transliterated Jesus, Joshua	proper singular noun, nominative case	Strong’s #2424

Translation: ...that God fulfilled this [promise] for our children [by] raising up Jesus.

God’s fulfillment of His greatest promise was raising up Jesus. The verb to raise up is anistêmi (ἀνίστημι) [pronounced ahn-ISS-tay-mee], and it can mean, raising [up], standing erect; causing to appear; being born; rising, standing, getting up; coming; getting ready. Strong’s #450. The word could stand for Jesus being born, for Jesus being caused to appear and/or for Jesus to be raised up from the dead. Even though this is an aorist participle, I would understand the aorist tense to refer to the entire period of the Lord’s life, but birth to resurrection from the dead.

As a complete fulfillment of God’s promises, Jesus must do more than simply die for our sins; He must live a perfect life without sin. He cannot have a sin nature at any point in time; or any personal sins.

Acts 13:33b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hôs (ὡς) [pronounced hohç]	like, as; how; about; in such a way; even as; when, while	comparative particle, adverb	Strong’s #5613
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
tô (τ) [pronounced toh]	in the; by the, to the; by means of the; for the benefit [advantage] of; for the disadvantage of	masculine singular definite article; locative, dative, or instrumental case	Strong’s #3588
psalmos (ψαλμός, ο, ὁ) [pronounced psahl-MOSS]	psalm, praise, song of praise	masculine singular noun, locative, instrumental or dative case	Strong’s #5568
graphô (γράφω) [pronounced GRAF-oh]	to write, to commit to writing; to compose; in reference to Old Testament Scripture: it is written, it stands written	3^rd person singular, perfect passive indicative	Strong’s #1125
tô (τ) [pronounced toh]	in the; by the, to the; by means of the; for the benefit [advantage] of; for the disadvantage of	masculine singular definite article; locative, dative, or instrumental case	Strong’s #3588
deuteros (δεύτερος, -α, -ον) [pronounced DYOO-ter-oss]	the second, the other of two; (ordinal) second (in time, place or rank; also adverbially): - afterward, again, second (-arily, time)	masculine singular adjective; dative, locative or instrumental case	Strong’s #1208

Translation: Even in the second psalm, it stands written,...

Paul now begins to draw from Scriptures for the people—Scriptures which they all knew—which were fulfilled by the Lord.

The perfect passive indicative of the verb graphô (γράφω) [pronounced GRAF-oh] means, to stand written (in the past with results that continue on). Strong’s #1125. All Scripture is written in the past with results that continue forward.

Acts 13:33c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
huios (υἱός, ο, ὁ) [pronounced hwee-OSS]	son, child, descendant; pupil; follower	masculine singular noun, nominative case	Strong’s #5207
mou (μο) [pronounced moo]; also emou (ἐμο) [pronounced eh-MOO]	me; of me; from me; my, mine	1^st person singular personal pronoun, genitive/ablative case	Strong’s #1473 (also, this is known as Strong’s #3450; the simpler form of Strong’s #1700)
ei (ε) [pronounced Ī]	you are, thou art	2^nd person singular, present indicative	Strong’s #1488 (second person singular present of #1510)
su (συ) [pronounced sue]	[of] you	2^nd person personal pronoun; nominative case	Strong’s #4771
egó (ἐγώ) [pronounced ehg-OH]	I, me, my; primarily used as an emphatic	1^st person singular, personal pronoun; nominative case	Strong’s #1473
mou (μο) [pronounced moo]; also emou (ἐμο) [pronounced eh-MOO]	me; of me; from me; my, mine	1^st person singular personal pronoun, genitive/ablative case	Strong’s #1473 (also, this is known as Strong’s #3450; the simpler form of Strong’s #1700)
sêmeron (σήμερον) [pronounced SAY-mer-on]	today; this (very) day); what has happened today	adverb	Strong’s #4594
gennáô (γεννάω) [pronounced gen-NAH-oh]	to sire [father] [a child], to bear [a child]; metaphorically, it means to engender, cause to arise, excite; in a Jewish sense, of one who brings others over to his way of life, to convert someone	1^st person singular, perfect active indicative	Strong’s #1080
se (σέ) [pronounced seh]	you, to you, towards you	2^nd person singular personal pronoun; accusative case	Strong’s #4771 (Strong's #4571)

Translation: ...You [even] You are My Son. Today, I [even] I have sired You. (Psalm 2:7b)

This quotation comes from Psalm 2:7, when God says, “You are My Son; I have today begotten You.”

So many commentators and translators try to match these words up with the resurrection from the dead; but they would be more in keeping with the birth of the Lord in time (at the right time).

This is an interesting choice, as much of this psalm is about Jesus, but in the Tribulation.

In the doctrine of Intercalation, I have quoted Psalm 2:6–9 in this way: Yea, I have set My king on My holy mount on Zion. I will declare concerning the statute of Jehovah: He said to Me, You are My Son. Today I have begotten You. Ask of Me, and I will give the nations as Your inheritance; and the uttermost parts of the earth as Your possession. You will break them with a rod of iron; You will dash them in pieces like a potter”s vessel. The darker blue stands for prophecies of Jesus in the 2^nd advent; the lighter blue is Jesus in the 1^st advent. This is fine that Paul quoted this. I do not believe that he, at this time, quite understood the times and seasons . However, he certain did quote the relevant portion of this psalm. See Psalm 2 (HTML) (PDF) (WPD).

Acts 13:33 ...that God fulfilled this [promise] for our children [by] raising up Jesus. Even in the second psalm, it stands written, You [even] You are My Son. Today, I [even] I have sired You. (Psalm 2:7b) (Kukis mostly literal translation)

Acts 13:32–33 We keep on declaring the good news to you [all], with reference to the fathers, the promise which has come to be, that God fulfilled this [promise] for our children [by] raising up Jesus. Even in the second psalm, it stands written, You [even] You are My Son. Today, I [even] I have sired You. (Psalm 2:7b) (Kukis mostly literal translation)

The gospel message is information about Jesus Christ. The basic idea is, He is from God, He makes peace between us and God, He has taken upon Himself our sins. When we hear the gospel message, we may hear a very imperfect delivery of the gospel message, but we grab on to enough of it to believe in Jesus. That simple act of faith brings us to salvation.

To understand this in terms of imputations, at birth, God imputes human life to its natural home in the soul (and body). At the same time, God imputes Adam’s original sin to our sin nature (which is another natural imputation; that is, it has a natural target). There is no volition involved in these imputations. There is a natural attraction between the imputation and its target.

On the cross, Jesus receives our sins. They are imputed to Him. There is no natural target in Jesus which receives these sins. He does not have a sin nature. Therefore, He must take these sins on Himself as a matter of volition. This is, therefore, a judicial imputation. There is no natural target.

When we are saved, having exercised faith in Jesus Christ, God imputes His righteousness to us. This is also a judicial imputation, because there is no natural target in me or you for God’s righteousness. The free will choice that we make that results in this imputation is believing in Christ Jesus. Making that choice means that we are willing to have God’s righteousness imputed to us. Therefore, God is able to love and bless us, because we have His righteousness.

Acts 13:32–33 We keep on declaring this good news to all of you here. This is the promise that was made to our forefathers and this is the promise which God has fulfilled for us and our children. He raised Jesus up from the dead! Recall the second psalm, where it stands written, You are My Son. Today, I have sired You. (Psalm 2:7b) (Kukis paraphrase)

I want you to understand what is happening here. God is allowing Paul’s gift of evangelism to function. The people are attentive, interested, and they hear and understand all that he is saying. No one is making a fuss; no one is making negative remarks to his neighbor. They are in rapt attention; and everything that Paul says hits them just right.

As you consider the situation, bear in mind that his audience will have a limited amount of time to respond to the gospel message. The people have a few hours after Paul’s talk and maybe even a few days. For a time, what Paul is saying will resonate with them. They will be thinking about it. But, without a positive response, this information and their understanding of it will leave them. They are hearing divine truth and in their souls, they recognize what they are hearing as being important. But they still have to respond one way or the other. They still must make the decision in their souls, “I believe in this Jesus.” If they do not come to the point of making this decision, this moment and this information will be lost to them. The evil one will come and snatch this information from them.

Do you remember the parable that Jesus taught of a farmer spreading seed, and some falls on the hardened footpath and birds come down and take that seed away. Jesus later explains: “The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.” (Luke 8:12; ESV) Right in this moment, they are hearing and getting this, but if they do not believe, then the evil one will come and snatch that seed from their hearts. See Luke 8:4–15 (HTML) (PDF) (WPD) for the whole story.

I write all of this in order to prepare you for the second Sabbath when Paul speaks again. You are going to wonder, are we still in the same city? Are we still in the same synagogue? Just so you are prepared, yes.

——————————

But that He raised him out from the dead ones, no longer about to turn back to decay. This he had said, that, ‘I will give to you [all] the undefiled things of David, the faithful things.’ (Isaiah 55:3)

Acts

13:34

[God the Father] raised [Jesus] from the [realm of the] dead, no longer to turn back to decay. This [God the Father] said [in His Word]: ‘I will give to you [all] the righteous [and] faithful things of David.’ (Isaiah 55:3)

God the Father raised Jesus from the realm of the dead, so that His body no longer subject to decay and corruption. This same God said in His Word, ‘I will give to all of you the righteousness and trustworthy doctrines which I have promised to David.’ (Isaiah 55:3)

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But that He raised him out from the dead ones, no longer about to turn back to decay. This he had said, that, ‘I will give to you [all] the undefiled things of David, the faithful things.’ (Isaiah 55:3)

Complete Apostles Bible "And that He raised Him from the dead, no longer being about to return to corruption, thus He has said: 'I will give you the sure decrees of God concerning David.'

Douay-Rheims 1899 (Amer.) And to shew that he raised him up from the dead, not to return now any more to corruption, he said thus: I will give you the holy things of David, faithful.

Holy Aramaic Scriptures And thus, Alaha {God} raised Him from the place of the dead, so that He should not again return that He see corruption {i.e. physical decay}, according to that which He has said: ‘I will give unto You the sure Taybutheh {Grace} of David.’

James Murdock’s Syriac NT And God hath so raised him from the dead, that he will not return again and see corruption; as he said: I will give to you the sure grace of David.

Original Aramaic NT And so God raised him from among the dead that he will not return again to see destruction, as it says: 'I shall give you the favor of faithful David.'

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And about his coming back from the dead, never again to go to destruction, he has said these words, I will give you the holy and certain mercies of David.

Bible in Worldwide English God raised Jesus from death. His body did not go back to the grave to be spoiled. Here is what God said about it. "I will give to you the blessings which I promised David."

Easy English God caused Jesus to live again so that nothing would destroy his body. He will not die again. This is what God said to our ancestors:

“I will surely help you with good things,

just like I promised to King David.”

See Isaiah 55:3.

Easy-to-Read Version–2008 God raised Jesus from death. Jesus will never go back to the grave and become dust. So God said, 'I will give you the true and holy promises that I made to David.'

God’s Word™ “God stated that he brought Jesus back to life and that Jesus’ body never decayed. He said, ‘I will give you the enduring love promised to David.’

Good News Bible (TEV) And this is what God said about raising him from death, never to rot away in the grave: 'I will give you the sacred and sure blessings that I promised to David.'

J. B. Phillips And as for the fact of God’s raising him from the dead, never to return to corruption, he has spoken in these words: ‘I will give you the sure mercies of David.’

NIRV God raised Jesus from the dead. He will never rot in the grave. As God has said,

“ ‘Holy and sure blessings were promised to David.

I will give them to you.’ (Isaiah 55:3)

New Life Version God proved that Jesus was His Son by raising Him from the dead. He will never die again. He has said, ‘I will complete the promises made to David.’

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible “The fact God raised him from the dead shouldn’t come as a surprise. God had promised he wouldn’t leave him rotting in the grave. Here’s what God said about that:

“‘I’m going to give you what I promised David; you can count on it.’ [Isaiah 55:3]

Contemporary English V. God raised Jesus from death and will never let his body decay. It is just as God said, "I will make to you the same holy promise that I made to David."

Goodspeed New Testament Now as evidence that he has raised him from the dead, never again to return to decay, he said this: 'I will fulfil to you my sacred promises to David.'

The Living Bible “For God had promised to bring him back to life again, no more to die. This is stated in the Scripture that says, ‘I will do for you the wonderful thing I promised David.’

New Berkeley Version .

New Living Translation For God had promised to raise him from the dead, not leaving him to rot in the grave. He said, ‘I will give you the sacred blessings I promised to David.’ [Isa 55:3.]

The Passion Translation “God had promised to not let him decay in the tomb or face destruction again, so God raised him from the dead. He gave this promise in the Psalms: ‘I will give to you what I gave to David: Faithful mercies that you can trust.’

Plain English Version You see, God made Jesus alive, so Jesus will never rot in the grave. We know that is right because we can read that God told his son,

‘I made special promises to David,

and I’m making those same promises to you.’

UnfoldingWord Simplified T. God has raised the Messiah from the dead and will never let him die again. God said to our Jewish ancestors, 'I will surely help you, as I promised David that I would do.'

Partially literal and partially paraphrased translations:

American English Bible ‘Yes, He resurrected him from the dead so that [his body] wouldn’t see corruption.‘

For He had said to him:

‘I’ll give you the sacred, trusted things of [King] David.’ [last line of Isaiah 55:3]

Beck’s American Translation .

Breakthrough Version Because He brought Him back to life from the dead, no longer about to be returning to decay, this is what He has stated in Isaiah 55:3, 'I will give you the holy things of David, the trustable things.'

Common English Bible “God raised Jesus from the dead, never again to be subjected to death’s decay. Therefore, God said, I will give to you the holy and firm promises I made to David. [Isa 55:3]

Len Gane Paraphrase "Now considering that he raised him up from the dead, to never more return to corruption, he said it in this way, I will give you the sure mercies of David.

A. Campbell's Living Oracles And because he has raised him from the dead, no more to return to corruption, he has spoken thus, "I will give you the sure mercies of David."

New Advent (Knox) Bible .

NT for Everyone “That he raised him from the dead, never more to return to corruption, conforms to what was written:

I will give you the holy and faithful mercies of David

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible In fact, God raised Him from the dead never to see decay. As He has said: ‘I will give you the holy and sure blessings I promised to David.’

Conservapedia Translation .

Revised Ferrar-Fenton Bible "But further, having raised Him from the dead, He will no more return to dissolution; as He said, THAT I WILL GIVE to You THE ASSURED BLESSINGS OF DAVID. [Isa lv 3]

Free Bible Version God raised him from the dead, never to die again, as he indicated by saying, will give you what is holy and trustworthy, as I promised to David.’*

God’s Truth (Tyndale) As concerning that he raised him up from death, now no more to return to corruption, he said on this wise: The holy promises made to David, I will give them faithfully to you.

International Standard V God [Lit. He] raised him from the dead, never to experience decay, as he said, I will give you the holy promises made to David. [Isa 55:3 (LXX)]

Urim-Thummim Version And as concerning that he raised him up from the dead, now no more to return to corruption, he spoke in this manner, I will give you the trusted Sacred Things of David.

Weymouth New Testament And as to His having raised Him from among the dead, never again to be in the position of one soon to return to decay, He speaks thus: 'I WILL GIVE YOU THE HOLY AND TRUSTWORTHY PROMISES MADE TO DAVID.'

Worsley’s New Testament And that He raised Him from the dead, no more to return to the place of corruption, He hath said thus, "I will give you the sure mercies of David."

Catholic Bibles (those having the imprimatur):

Christian Community (1988) On raising him from the dead so that he would never know the decay of death, God fulfilled his promise: I will give you the holy blessings, the sure ones, that I kept for David. Is 55:3

The Heritage Bible And because he caused him to rise out of the dead, no more being about to return to decay, thus he spoke, I will give you the faithful holy things of David. Isa 55:3

New American Bible (2011) And that he raised him from the dead never to return to corruption he declared in this way, ‘I shall give you the benefits assured to David.’ [Is 55:3.]

New Catholic Bible .

New Jerusalem Bible The fact that God raised him from the dead, never to return to corruption, is no more than what he had declared: To you I shall give the holy things promised to David which can be relied upon.

Revised English Bible–1989 Again, that he raised him from the dead, never to be subjected to corruption, he declares in these words: ‘I will give you the blessings promised to David, holy and sure.’

Jewish/Hebrew Names Bibles:

Complete Jewish Bible And as for his raising him up from the dead, to return to decay no more, he said,

‘I will give the holy and trustworthy things of David to you.’ [Isaiah 55:3]

Hebraic Roots Bible And thus YAHWEH raised Him from the grave so that He will not return again and see corruption as He said that, I will give the grace of David the faithful to you. (Isa. 55:3)

Holy New Covenant Trans. "God raised Jesus from death. Jesus will never go back to the grave and decay. So God said: will give you the sure and holy promises which I made to David.’

The Scriptures 2009 “And that He raised Him out of the dead, no more to return to corruption, He has said thus, ‘I shall give you the trustworthy kindnesses of Dawi?.’ Isaiah 55:3.

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...for but [He] stands (up) him from [men] dead no more [him] intending to return to decay so [He] has said for [I] will give [to] you* the [things] right david the [things] faithful...

Alpha & Omega Bible .

Awful Scroll Bible (")And that He raises- Him -up from the dead, no longer meaning to turn-back-by to be cast-through-to-corruption, He has spoken the same-as-this that, 'I will grant to yous the confident piousness of David.'

Concordant Literal Version Now, seeing that He raises Him from among the dead, by no means longer about to return to decay, He has thus declared that, I shall be giving you the faithful benignities of David.'"

exeGeses companion Bible And that he raised him from the dead,

no more to return to corruption,

he says thus,

I give you the trustworthy mercifuls of David.

Isaiah 55:3.

Orthodox Jewish Bible "And that He made him to stand up alive again from the Mesim, no longer to return to decay, thus he has said, `I will give you CHASEDEI DOVID HANE'EMANIM. [YESHAYAH 55:3 TARGUM HASHIVIM]

Rotherham’s Emphasized B. And <in that he raised him from among the dead, |no more| destined to return unto corruption>^k |on this wise| hath he spoken—

I will give unto you the faithful lovingkindnesses of David.^l

^kPs. xvi. 10.

^lIs. lv. 3.

Expanded/Embellished Bibles:

The Amplified Bible And [as for the fact] that He raised Him from the dead, never again to return to decay [in the grave], He has spoken in this way: ‘I will give you the holy and sure blessings of David [those blessings and mercies that were promised to him].’

An Understandable Version [Now] in regard to God raising Him up from the dead, never to decay, He said this about it [Isa. 55:3], will give you the sacred and certain blessings promised to David.’

The Expanded Bible God raised Jesus from the dead, and he will never go back to ·the grave and become dust [^Lcorruption; decay]. So God said:

‘I will give you the holy and ·sure blessings [^Lfaithful things]

that I promised to David [Is. 55:3].’

Jonathan Mitchell NT "Now, seeing that He raised Him up (resurrected Him; stood Him back up again) from out of the midst of dead folks no longer being about to be progressively returning (or: not anymore continuing about to be constantly or repeatedly turning below, or under) into corruption and decay. Thus He has declared, 'I will proceed giving to and among you people the faithful and trustworthy qualities and aspects of pious and benign loyalty which belonged to David.' [Isa. 55:3]

Syndein/Thieme "And as concerning that He brought Him on the scene . . . up from the dead, now no more to return to corruption {not subject to physical death - corruption of the body is physical death}, He said on this wise {Isaiah 55:3}, I will give YOU the sure mercies of David."

{Note: Sure mercies is the 'Certain and secure Grace of David'. Mercy is grace in action. All the doctrines and promises given to David. Includes the Davidic Covenant that David's seed (Jesus) would rule forever. The YOU included the believers of David's day and all humans ever born.}

Translation for Translators God has ◂raised the Messiah from the dead/caused the Messiah to live again after he had died► and will never let him die again. Concerning that, God said to our Jewish ancestors, ‘I will surely help you, as I promised David that I would do.’

The Voice Paul: Elsewhere God promises that Jesus will rise and never return to death and corruption again: “I will make You the holy and faithful promises I made to David.” [Isaiah 55:3]

Bible Translations with Many Footnotes:

Lexham Bible But that he has raised him from the dead, no more going to return to decay, he has spoken in this way: ‘I will give you the reliable divine decrees of David.’ [A quotation from Isa 55:3]

NET Bible® But regarding the fact that he has raised Jesus¹²⁹ from the dead, never130 again to be¹³¹ in a state of decay, God¹³² has spoken in this way: ‘I will give you¹³³ the holy and trustworthy promises¹³⁴ made to David.’¹³⁵

^129tnGrk “him”; the referent (Jesus) has been specified in the translation for clarity.

^130tnAlthough μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

^131tnThe translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

^132tnGrk “he”; the referent (God) has been specified in the translation for clarity.

^133tnThe pronoun “you” is plural here. The promises of David are offered to the people.

^134tnOr “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

^135snA quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

The Spoken English NT Because God has raised him from among the dead, and henever going back to decay. Just as it says, I’m going to give you the holy and sure blessings I promised to David.^vv

^vv.Isaiah 55:3.

Wilbur Pickering’s New T. And that He raised Him from the dead, no longer to return to corruption,¹⁸ He has spoken thus, ‘I will give you the holy things guaranteed to David’.¹⁹

(18) People like Lazarus who were returned to life, had to die again (and decompose); with Jesus it was different: His resurrection was definitive.

(19) See Isaiah 55:3.

Literal, almost word-for-word, renderings:

A Faithful Version And to confirm that He raised Him from the dead, no more to return to corruption, He spoke in this manner: 'I will give You the faithful mercies of David.'

Analytical-Literal Translation "And that He raised Him up from [the] dead, no longer being about [fig., subject] to return to corruption, He has said in this way, 'I will give to you_p the holy [and] trustworthy [promises] of David.' [Isaiah 55:3]

Benjamin Brodie’s trans. And now that He [God the Father] has raised Him [Jesus] out from the dead ones, no longer destined to return to corruption, in this manner He has spoken: ‘I will give to you the holy things of David [promises encompassed by the royal Davidic Covenant], the dependable things.’

Context Group Version And as concerning that he raised him up from the dead, now no more to return to corruption, he has spoken in this way, I will give you (pl) the special and secure [esteem (pl)] of David.

Far Above All Translation In that he raised him from the dead, no longer destined to return to decay, he has spoken as follows: will give you the faithful sacred things of David.

Green’s Literal Translation And that He raised Him from the dead, no more being about to return to corruption, so He has said, "I will give You" "the holy things of faithful David." Isa. 55:3

Modern English Version Now that he raised* him up from the dead, no longer being about to return to decay, he has spoken thus, I will be giving you° the holy faithful things of David. {Isa 55:3}

Modern Literal Version 2020 .

New American Standard As for the fact that He raised Him from the dead, never again to return to decay, He has spoken in this way: ‘I will give you the holy and faithful mercies of David.’

NT (Variant Readings) And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken in this manner: I will give you the holy and sure [blessings] of David.

The gist of this passage: God also made promises to the Messiah which were related to the Davidic Covenant.

Acts 13:34a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hóti (ὅτι) [pronounced HOH-tee]	that, because, for, since; as concerning that; as though; before a quotation, this can mean, quote	demonstrative or causal conjunction	Strong’s #3754
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
anistêmi (ἀνίστημι) [pronounced ahn-ISS-tay-mee]	to raise [up], to erect; to raise up [in the sense of] to cause to appear; to be born; to rise, to stand [get] up; to come; to get ready; to set out	3^rd person singular, aorist active indicative	Strong’s #450
auton (αὐτόv) [pronounced ow-TAHN]	him, to him, towards him; same	3^rd person masculine singular personal pronoun, accusative case	Strong’s #846
ek (ἐκ) [pronounced ehk]	out of, out from, from, by, at, of	preposition	Strong’s #1537
nekros (νεκρός) [pronounced nehk-ROSS]	dead (actually or spiritually), deceased; a corpse	masculine plural adjective; genitive/ablative case	Strong’s #3498

Translation: [God the Father] raised [Jesus] from the [realm of the] dead,...

Literally, this reads, And that He raised him from the dead ones. In the English, the subject and direct object are most often given; whereas, in the Greek, these are nearly always pronouns or built into the verbs.

Paul is speaking to a receptive audience of Jews, many of whom will believe in Jesus as a result of this evangelistic message.

Key to the early messages of the Apostles is Jesus being raised from the dead by God; and that this was witnessed by many people.

Acts 13:34b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
mêketi (μηκέτι) [pronounced may-KEHT-ee]	any longer, (not) henceforth, hereafter, no henceforward (longer, more, soon), not any more	adverb	Strong’s #3371
mellô (μέλλω) [pronounced MEHL-low]	being about to, doing, intending [to do something], coming, suffering something (of persons or things, especially events; in the sense of purpose, duty, necessity, probability, possibility, or hesitation), willing, would	masculine singular, present active participle; accusative case	Strong’s #3195
hupostrephô (ὑποστρέφω) [pronounced hoop-os-TREF-oh]	to turn back; to turn about; to return	present active infinitive	Strong’s #5290
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
diaphthorá (διαφθορά) [pronounced dee-af-thor-ah']	destruction decay, corruption	feminine singular noun, accusative case	Strong’s #1312

Translation: ...no longer to turn back to decay.

Jesus, the first One resurrected from the dead permanently. Unlike men (and women) who have been resuscitated, who will eventually die again. Their bodies will break down into the elements which made them up.

Jesus is permanently raised from the dead, the Hypostatic Union, a resurrection body never again to die or to decay.

Acts 13:34c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hoútô (oὕτω) [pronounced HOO-toh]	this one; thus; so, in this manner, in this way; accordingly; therefore	demonstrative adverb	Strong’s #3779
eréô (ἐρέω) [pronounced eh-REH-oh]	to say, to speak, to utter, to declare	3^rd person singular, perfect active indicative; Attic form	Strong’s #2046
hóti (ὅτι) [pronounced HOH-tee]	that, because, for, since; as concerning that; as though; before a quotation, this can mean, quote	demonstrative or causal conjunction	Strong’s #3754
didômi (δίδωμι) [pronounced dihd-OH-mee]	to give, to grant; to supply, to furnish; to entrust; to pay wages; to appoint to office; to permit; to give up, to yield; to give back; to sacrifice	1^st person singular, future active indicative	Strong’s #1325
humin (ὑμν) [pronounced hoo-MEEN]	you [all]; in you; to you; in you; by you, with you	2^nd person plural personal pronoun; locative, dative or instrumental case	Strong’s #5213; an irregular dative of #5210; a form of #4771
ta (τά) [pronounced taw]	the; these, those, to this, towards that; the [things]	neuter plural definite article; accusative case	Strong’s #3588
hosios (ὅσιος) [pronounced HOHS-ee-oss]	undefiled (by sin), free from wickedness, religiously observing every moral obligation, pure holy, pious, righteous	neuter plural adjective, accusative case	Strong’s #3741
David (Δαυίδ, ὁ) [pronounced dow-WEED];	beloved; transliterated David	proper masculine indeclinable noun	Strong’s #1138
ta (τά) [pronounced taw]	the; these, those, to this, towards that; the [things]	neuter plural definite article; accusative case	Strong’s #3588
pistos (πιστός) [pronounced pis-TOSS]	faithful, trustworthy, dependable, worthy of trust; exhibiting fidelity; believing, confiding, trusting; credible	neuter plural adjective; accusative case	Strong’s #4103
In the Greek Old Testament, Isaiah 55:3 reads: προσεχετεG4337 V-PAD-2P τοιςG3588 T-DPN ωτιοιςG5621 N-DPN υμωνG4771 P-GP καιG2532 CONJ επακολουθησατεV-AAD-2P ταιςG3588 T-DPF οδοιςG3598 N-DPF μουG1473 P-GS επακουσατεV-AAD-2P μουG1473 P-GS καιG2532 CONJ ζησεταιG2198 V-FMI-3S ενG1722 PREP αγαθοιςG18 A-DPN ηG3588 T-NSF ψυχηG5590 N-NSF υμωνG4771 P-GP καιG2532 CONJ διαθησομαιV-FMI-1S υμινG4771 P-DP διαθηκην G1242 N-ASF αιωνιονG166 A-ASF τα (the) G3588 T-APN οσια (pure, holy, consecrated things) G3741 A-APN δαυιδ (David) N-PRI τα (the) G3588 T-APN πιστα (faithful things) G4103 A-APN.

Translation: This [God the Father] said [in His Word]: ‘I will give to you [all] the righteous [and] faithful things of David.’ (Isaiah 55:3)

Now Paul quotes from Isaiah 55:3, speaking directly to his audience: “God has promises to give you (all of those in his audience) the righteous things and the dependable things of David.”

The problem that I am having is, what Paul says here and what we read in Isaiah 55:3 do not really seem to be the same things, even if paraphrased. However, the last five words of this verse match the last five words of Isaiah 55:3 in the LXX (the final five words in the Greek are not the same as the final five words in the English). With a little bit of work, we might be able to match up one or two more words.

The ESV (capitalized) is used below. Isaiah is speaking to the people of Israel, speaking for God (this is as if God were speaking directly to the people of Israel).
Isaiah 55:1–9 (the context of Isaiah 55:3)
Scripture	Text/Commentary
Isaiah 55:1 "Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.	This, at first, appears to be a reference to basic necessities, for water and food. However, what God is offering here is truth.
Isaiah 55:2 Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen diligently to Me, and eat what is good, and delight yourselves in rich food.	God asks the people, why do you spend your money on that which is not bread? Again, let’s say there is a table in the house. God is not saying, “Only buy food; do not buy a table to put it on.” This is a reference to a pursuit for anything which does not truly satisfy. What truly satisfies is God’s truth.
Isaiah 55:3 Incline your ear, and come to Me; hear, that your soul may live; and I will make with you an everlasting covenant, My steadfast, sure love for David.	God tells His people to listen to Him that their souls might live. This would mean for them to believe in Him (for salvation) and then to learn Bible doctrine from Him. God provided dependable and certain love for His servant David, the key being, David’s love of God’s Word.
The English translation here (made from the Hebrew) is difficult to line up with the Greek of this passage in Acts. However, the final five words match up in the Greek of the LXX.
Isaiah 55:4 Behold, I made him a witness to the peoples, a leader and commander for the peoples.	God made David a witness to the people. He lived the life of a man blessed by God, and he was given great authority and position and wealth as a result of His love for God.
In the English, v. 5 is very tricky. In the Hebrew, it is less so. Throughout vv. 1–3, you was always in the plural (whether as the subject of the verb or a suffix or whatever). So, that was God speaking to the people of Israel. In v. 5, you is a masculine singular (whether as part of the verb, or as a suffix, or whatever). Therefore, God is not speaking to the people in v. 5.
Isaiah 55:5 Behold, You shall call a nation that You do not know, and a nation that did not know You shall run to You, because of the LORD your God, and of the Holy One of Israel, for He has glorified You.	My interpretation here—and this is admittedly difficult—is that Isaiah is speaking to the Greater Son of David. The final phrase is, for He [God the Father] has glorified You [David’s Greater Son]. Here, rather than nation, this ought to be people, specifically gentiles. The word here is gôwy (גּוֹי) [pronounced GOH-ee], which means, people, nation, a gentile nation, a gentile people; sometimes transliterated, goy. Strong’s #1471 BDB #156. This is a warning to the Jewish people that God would call for the gentile people at some point in the future. The implication is, if the Hebrew people did not seek God and His knowledge, then God would call out a new people.
Isaiah 55:6–7 "Seek the LORD while He may be found; call upon Him while He is near; let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that He may have compassion on him, and to our God, for He will abundantly pardon.	Therefore, now is the time to call upon God. Call Him, Israel, while He is near to you. “Call Him while He is willing to hear your voice. No matter what you have done, God will abundantly pardon you.” And, for the record, there is a return here to you [all].
Isaiah 55:8–9 For My thoughts are not your thoughts, neither are your ways My ways, declares the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts.	Then God tells the people that His thinking is much different from theirs. They need to adapt to Him, not vice versa.

Acts 13:34 [God the Father] raised [Jesus] from the [realm of the] dead, no longer to turn back to decay. This [God the Father] said [in His Word]: ‘I will give to you [all] the righteous [and] faithful things of David.’ (Isaiah 55:3) (Kukis mostly literal translation)

Acts 13:34 God the Father raised Jesus from the realm of the dead, so that His body no longer subject to decay and corruption. This same God said in His Word, ‘I will give to all of you the righteousness and trustworthy doctrines which I have promised to David.’ (Isaiah 55:3) (Kukis paraphrase)

——————————

Because even in another [Psalm], He says, ‘You will not give to the Undefiled (One) of You to see decay.’ (Psalm 16:10) For David indeed one’s own generation having serving, fell asleep; and he adds again face to face with the fathers of his, and he has seen decay. But Who the God wakened, He will not see decay.

Acts

13:35–37

Wherefore, in another [psalm], [God the Father] says, ‘You will not permit Your Undefiled One to know decay.’ (Psalm 16:10) For indeed, David, having served his own generation, fell asleep and he lies beside his fathers. He has known decay. However, the [One] Who God raised up, He will not know decay.

Along the same lines, consider a different psalm, where the Holy Spirit has made this promise: ‘You, O God, will not permit Your Undefiled One to experience decay.’ (Psalm 16:10) Clearly, David, after serving his generation, passed away and he lies in state with his fathers now, his body decaying. However, Jesus, His body and soul having been raised up by God, will not decompose.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) Because even in another [Psalm], He says, ‘You will not give to the Undefiled (One) of You to see decay.’ For David indeed one’s own generation having serving, fell asleep; and he adds again face to face with the fathers of his, and he has seen decay. But Who the God wakened, He will not see decay.

Complete Apostles Bible "Therefore also in another Psalm He says, 'You will not allow Your Holy One to see corruption.'

"For David indeed in his own generation, having served by the purpose of God, died, and was buried with his fathers, and saw corruption;

but He whom God raised up did not see corruption.

Douay-Rheims 1899 (Amer.) And therefore, in another place also, he saith: Thou shalt not suffer thy holy one to see corruption.

For David, when he had served in his generation, according to the will of God, slept: and was laid unto his fathers and saw corruption.

But he whom God hath raised from the dead saw no corruption.

Holy Aramaic Scriptures And furthermore, He has said in another place: 'You have not allowed for Your Pure One that He should see corruption.'

For, David ministered the will of Alaha {God} in his own generation, and slept, and was added unto his fathers, and has seen corruption.

Yet, this One, whom Alaha {God} has raised up, hasn't seen corruption.

James Murdock’s Syriac NT And again he said, in another place: Thou hast not given thy devout one to see corruption.

For David, in his generation, served the pleasure of God, and went to rest, and was added to his fathers, and saw corruption.

But this person, whom God raised up, did not see corruption.

Original Aramaic NT Again, it says in another place: 'You have not given your Pure One to see corruption.'

For David served the will of God in his generation and he fell asleep and was added to his fathers and he saw corruption.

But This One whom God raised did not see corruption.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English Because he says in another Psalm, You will not let your Holy One see destruction.

Now David, having done God's work for his generation, went to sleep, and was put with his fathers, and his body came to destruction:

But he, who was lifted up by God, did not see destruction.

Bible in Worldwide English In another psalm it says, "You will not let the body of your Holy One be spoiled."

As for David, he did the work God wanted him to do for the people in his time. Then, after that, he died. He was buried with his fathers. His body spoiled. But God has raised one from death. His body did not spoil.

Easy English God also says this in another Psalm:

“Your servant who loves you will not remain dead.

You will not let anything destroy the body of your Holy One.”

See Psalm 16:10

While David was alive, he served God as God wanted him to do. Then he died and men buried him next to his ancestors. So worms destroyed David's body. But as for Jesus, God caused him to become alive again. He did not die again and nothing destroyed his body.

Easy-to-Read Version–2008 But in another Psalm it says, 'You will not let your Holy One rot in the grave.'

David did God's will during the time he lived. Then he died and was buried like all his ancestors. And his body did rot in the grave! But the one God raised from death did not rot in the grave.

God’s Word™ Another psalm says, ‘You will not allow your holy one to decay.’ After doing God’s will by serving the people of his time, David died. He was laid to rest with his ancestors, but his body decayed. However, the man God brought back to life had a body that didn’t decay.

Good News Bible (TEV) As indeed he says in another passage, 'You will not allow your faithful servant to rot in the grave.'

For David served God's purposes in his own time, and then he died, was buried with his ancestors, and his body rotted in the grave. But this did not happen to the one whom God raised from death.

J. B. Phillips And then going further he says in another psalm, ‘You will not allow your holy one to see corruption.’ Vv. 36–37 will be placed with the next passage for context.

The Message “When he raised him from the dead, he did it for good—no going back to that rot and decay for him. That’s why Isaiah said, ‘I’ll give to all of you David’s guaranteed blessings.’ So also the psalmist’s prayer: ‘You’ll never let your Holy One see death’s rot and decay.’ Vv. 36–37 will be placed with the next passage for context.

NIRV In another place it also says,

“ ‘You will not let your holy one rot away.’ (Psalm 16:10)

“David carried out God’s purpose while he lived. Then he died. He was buried with his people. His body rotted away. But the one whom God raised from the dead did not rot away.

New Life Version “In another Psalm He says, ‘You will not allow Your Holy One to go back to dust!’ David was a good leader for the people of his day. He did what God wanted. Then he died and was put into a grave close to his father’s grave. His body went back to dust. But God raised this One (Christ) to life. He did not go back to dust.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible In another psalm, God said,

“‘I will not let this devoted person rot in some grave.’ [Psalm 16:10]

“God wasn’t talking about David. That much is clear. When David finished the work God gave him to do for that generation, David died. He was buried with his relatives, and his body decayed in the grave. But the one God raised from the dead didn’t stay in the grave long enough to decay.

Contemporary English V. And in another psalm it says, "God will never let the body of his Holy One decay."

When David was alive, he obeyed God. Then after he died, he was buried in the family grave, and his body decayed. But God raised Jesus from death, and his body did not decay.

The Living Bible In another Psalm he explained more fully, saying, ‘God will not let his Holy One decay.’ This was not a reference to David, for after David had served his generation according to the will of God, he died and was buried, and his body decayed. No, it was a reference to another [No, it was a reference to another, implied. was not touched at all by the ravages of death, literally, “saw no corruption.”]—someone God brought back to life, whose body was not touched at all by the ravages of death.

New Berkeley Version .

New Living Translation Another psalm explains it more fully: ‘You will not allow your Holy One to rot in the grave.’ [Ps 16:10.] This is not a reference to David, for after David had done the will of God in his own generation, he died and was buried with his ancestors, and his body decayed. No, it was a reference to someone else—someone whom God raised and whose body did not decay.

The Passion Translation “He explains it further in another Psalm: ‘You will not allow your holy one to experience bodily decay.’

“This cannot be a reference to David, for after he passionately served God’s desires for his generation, he died. He was buried with his ancestors and his body experienced decay. But the one whom God raised from the dead has never experienced corruption in any form.

Plain English Version And in another psalm in God’s book, David said to God,

‘You will not let your special person rot in the grave.’

But David was not saying that he was that special person. You see, at that time, David did God’s work, and then he died, and people buried him next to his grand-fathers. His body rotted in that grave. But Jesus’s body didn’t rot in a grave. God made him alive again. So those words in God’s book were not about David. They were about Jesus.

Radiant New Testament In another place it also says,

“ ‘You will not let your holy one decay.’

“David carried out God’s purpose in his own generation, but when he died, he was buried with his people and his body rotted away. But the one whom God raised from the dead did not rot away.

UnfoldingWord Simplified T. In another Psalm of David, he also says about the Messiah: 'You will not allow the body of your holy one to decay.'

While David was living, he did what God wanted him to do. And when he died, his body was buried, as his ancestors' bodies had been buried, and his body decayed. So he could not have been speaking about himself in this Psalm.

But Jesus was the one God raised from the dead, and his body did not decay."

William's New Testament Because in another psalm he says, 'You will not let your Holy One experience decay.'

For David, after having served God's purpose in his own generation, fell asleep and was laid among his forefathers, and so he did experience decay, but He whom God raised to life did not experience it.

Partially literal and partially paraphrased translations:

American English Bible ‘And He said in another place:

‘You won’t allow your Holy one to see corruption.’ [paraphrase or different translation of Psalm 49:9]

‘Yet when David, who served his people well and followed God’s instructions, fell asleep [in death], he was buried with his ancestors, and [his body] did see corruption.

‘However, this one who was raised by God didn’t see corruption!

Beck’s American Translation .

Breakthrough Version For this reason, also in a different place, He says in Psalm 16:10, 'You will not give Your Holy One to see decay.'

You see, David, after working as a rower for his own generation in God's intention, certainly fell asleep, was placed close to his fathers, and saw decay. But the One whom God got up did not see decay.

Common English Bible In another place it is said, You will not let your holy one experience death’s decay. [Ps 16:10] David served God’s purpose in his own generation, then he died and was buried with his ancestors. He experienced death’s decay, but the one whom God has raised up didn’t experience death’s decay.

New Advent (Knox) Bible And this is how he describes raising him from the dead, never to return to corruption again, I will grant you the privileges I have promised to David;[7] 35 to which purpose he says in another psalm, Thou wilt not allow thy faithful servant to see corruption.[8]

[7] Is. 55.3.

[8] Ps. 15.10. Cf. St Peter’s argument in Ac. 2.27.

20^th Century New Testament And, therefore, in another Psalm it is said--'Thou wilt not give up the Holy One to undergo corruption.'

David, after obediently doing God's will in his own time, 'fell asleep and was laid by the side of his ancestors, and did undergo corruption; But Jesus, whom God raised from the dead, did not undergo corruption.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation .

Revised Ferrar-Fenton Bible And He also says elsewhere, You WILL NOT ALLOW YOUR GIFTED ONE TO SEE DISSOLUTION. [Psa xvi 10]

"Now David, indeed, in his own generation, having laboured under the instruction of God, slept, and was added to his forefathers, and saw dissolution; but this One Whom God raised up saw no dissolution.

Free Bible Version As another psalm says, ‘You will not allow your Holy One to see decay.’*

But David died, after he had done what God wanted in his own time, and he was buried with his ancestors, and his body decayed. The one God raised from the dead saw no decay.

International Standard V In another Psalm [The Gk. lacks Psalm] he says, ‘You will not let your Holy One experience decay.’ [Ps 16:10 (LXX)]

For David, after he had served God’s purpose in his own generation, died [Lit. fell asleep] and was buried with his ancestors, and so he experienced decay. However, the man whom God raised did not experience decay.

Leicester A. Sawyer’s NT Wherefore also in another place he says, Thou wilt not suffer thy holy one to see destruction.

For David, having in his generation served the will of God, fell asleep, and was gathered to his fathers and saw destruction; but he whom God raised up saw not destruction.

Urim-Thummim Version Therefore he also says in another Psalm, You will not suffer your Holy One to see corruption.

For David, after he had served his own generation by the will of Elohim, died, and was laid to his fathers and saw corruption: But he who Elohim resurrected, saw no corruption.

Weymouth New Testament Because in another Psalm also He says, 'THOU WILT NOT GIVE UP THY HOLY ONE TO UNDERGO DECAY.'

For David, after having been useful to his own generation in accordance with God's purpose, did fall asleep, was gathered to his forefathers, and did undergo decay. But He whom God raised to life underwent no decay.

Catholic Bibles (those having the imprimatur):

The Heritage Bible On this very account also in another Psalm he says, You will absolutely not give your Holy One to see decay, Psa 16:10

Because David indeed, having been a subordinate of the will of God to his own generation, he fell asleep, and was additionally placed with his fathers, and saw decay;

But he whom God raised up, absolutely did not see decay.

New American Bible (2011) That is why he also says in another psalm, ‘You will not suffer your holy one to see corruption.’^q Now David, after he had served the will of God in his lifetime, fell asleep, was gathered to his ancestors, and did see corruption.^r But the one whom God raised up did not see corruption.

q. [13:35] Ps 16:10.

r. [13:36] 2:29; 1 Kgs 2:10.

New Catholic Bible .

Revised English Bible–1989 This is borne out by another passage: ‘You will not let your faithful servant suffer corruption.’

As for David, when he had served the purpose of God in his own generation, he died and was gathered to his fathers, and suffered corruption; but the one whom God raised up did not suffer corruption.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible This is explained elsewhere:

‘You will not let your Holy One see decay.’ [Psalm 16:10]

For David did indeed serve God’s purposes in his own generation; but after that, he died, was buried with his fathers and did see decay. However, the one God raised up did not see decay.

Hebraic Roots Bible So He also said in another, "You will not give Your Holy One to see corruption." (Psa. 16:10)

For David served the will of YAHWEH in his generation, and slept and was added to his fathers and saw corruption. (1 Kg. 2:10)

But He whom YAHWEH raised up, this One did not see corruption.

Holy New Covenant Trans. But in another place God says: ‘You will not let the body of Your Holy One decay in the grave.’

But David did God’s will during his own generation. Then he died. David was buried with his fathers and his body did decay! However, the one whom God raised from death did not decay!

The Scriptures 2009 “For this reason He also says in another Tehillah, ‘You shall not give Your Lovingly-committed One to see corruption.’ Psalm 16:10.

“For Dawi, indeed, having served his own generation by the counsel of Elohim, fell asleep, was buried with his fathers, and saw corruption, but He whom Elohim raised up saw no corruption.

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...because and in another [one] [He] says not [You] will give the [man] right [of] you to see decay david certainly for [in] own generation Serving the [of] the god purpose is laid (down) and [He] is added to the fathers [of] him and [He] sees decay whom but The God raises not sees decay...

Alpha & Omega Bible “THEREFORE HE ALSO SAYS IN ANOTHER PLACE †(Psa_16:10), ‘YOU WILL NOT ALLOW YOUR HOLY ONE TO UNDERGO DECAY.’

“FOR DAVID, AFTER HE HAD SERVED THE PURPOSE OF THEOS (The Alpha & Omega) IN HIS OWN GENERATION, FELL ASLEEP, AND WAS LAID AMONG HIS FOREFATHERS AND UNDERWENT DECAY; BUT HE WHOM THEOS (The Alpha & Omega) RAISED DID NOT UNDERGO DECAY.

Awful Scroll Bible (")Through-which He confirms also from-within another, 'You will not commission Your Pious One, to perceive casting-through-to-corruption.

(")For surely David, assisting his own generation by the Advice of God, is being fallen asleep in death, and is being laid-with regards to his fathers, and perceived casting-through-to-corruption.

(")But whom God raises up, perceives no casting-through-to-corruption.

Concordant Literal Version Wherefore, in a different place also, He is saying, 'Thou wilt not be giving Thy Benign One to be acquainted with decay.'"

For David, indeed, subserving his own generation by God's counsel, was put to repose, and was added to his fathers, and was acquainted with decay;"

yet He Whom God rouses was not acquainted with decay.

exeGeses companion Bible Wherefore he also words in another,

You give not your Merciful to see corruption.

Psalm 16:10

For David indeed,

after he tended his own generation

by the counsel of Elohim, fell on sleep;

and was added to his fathers and saw corruption:

but he, whom Elohim raised,

saw no corruption.

Orthodox Jewish Bible "Therefore, also elsewhere in the Tehillim, he says LO TITEN CHASIDECHA LIR'OT SHACHAT ("You will not allow your Chasid (Moshiach) to undergo decay"). [TEHILLIM 15:10; 16:10 TARGUM HASHIVIM]

"For Dovid, after in his own dor (generation) he had served birtzon Hashem, fell asleep, and VAYISHKAV DOVID IM AVOTAV (“and Dovid rested with his fathers”) and he experienced decay. [SHMUEL BAIS 7:12; MELACHIM ALEF 2:10; SHOFETIM 2:10; DIVREY HAYAMIM BAIS 29:28]

"But whom Hashem made to stand up alive again did not experience decay.

Rotherham’s Emphasized B. Wherefore also |in a different [place]| he saith—

Thou wilt not give thy man of lovingkindness to see corruption.^m

For ||David|| indeedˎ <unto his ownʹ generationʹ having done serviceˎ by the counsel of God> fell asleep,ⁿ and was added unto his fathersˎ^o and saw corruption;

But ||he whom Godʹ hath raised|| did not see corruption.

m See ver. 34. f.

n 1 K. ii. 10.

o Jdg. ii. 10.

Expanded/Embellished Bibles:

The Amplified Bible For this reason He also says in another Psalm, ‘You will not allow Your Holy One to see decay.’ For David, after he had served the purpose of God in his own generation, fell asleep and was buried among his fathers and experienced decay [in the grave]; but He whom God raised [to life] did not experience decay [in the grave].

An Understandable Version God said in another Psalm [ 16:10], ‘You will not allow your Holy One to decay.’

For David died and was buried with his forefathers and [his body] decayed after he had served his generation according to the purpose of God. But Jesus, whom God raised up [from the dead], never did decay.

The Expanded Bible But in another place God says:

‘You will not let your Holy One ·experience [^Lsee] ·decay [corruption; Psalm 16:10].’

[^LFor; Now] David ·did God’s will [served God’s purpose] during his ·lifetime [^Lgeneration]. Then he ·died [^Lslept; ^Ca euphemism for death] and was ·buried [^Lplaced] beside his ·ancestors [^Lfathers], and his body ·experienced [^Lsaw] ·decay [corruption] in the grave. But the One God raised from the dead did not ·experience [^Lsee] ·decay [corruption].

Jonathan Mitchell NT "Wherefore also, in a different [Psalm], it continues saying, 'I will not proceed in giving Your Pious and Benignly Loyal Person to see (= experience) decay or corruption.' [Ps. 16:10]

"You see David, on the one hand – in his own generation – after rendering subordinate service to (or: in; by; for; with) the counsel and express will of God, fell asleep (= died) and was placed facing toward (or: was added to) his fathers – and then saw (= experienced) decay and corruption.

"On the other hand, He whom God aroused and raised up did not see (= experience) decay or corruption.

P. Kretzmann Commentary Wherefore He saith also in another psalm, Thou shalt not suffer Thine Holy One to see corruption.

For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption.

But He whom God raised again saw no corruption.

Kretzmann’s commentary for Acts 13:30–37 has been placed in the Addendum.

Syndein/Thieme "Wherefore He said also in another psalm {Psalm 16:10}, 'Thou shall not suffer Your Holy One to see corruption.' "

{Note: Corruption is the dissolving of the physical body.}

"For David, after he had served his own generation by the will {plan} of God, fell on sleep {physical death}, and was laid unto his fathers, and saw corruption."

{Note: David's service was being a believer with doctrine in his frontal lobe!}

" But He, Whom God raised again, saw no corruption."

Translation for Translators So in writing another Psalm, David said this to God about the Messiah: ‘Because I am devoted to you and always obey you, when I die you (sg) will not let my body decay.’ While David was living, he did what God wanted him to do. And when he died [EUP], his body was buried, as his ancestors’ bodies had been buried, and his body decayed. So he could not have been speaking about himself in this Psalm. Instead, he was speaking about Jesus. Jesus also died, but God ◂raised him from the dead/caused him to live again►, and therefore his body did not decay.”

The Voice Paul: Similarly, another psalm says, “You will not abandon Me to experience death and the grave or leave Me to rot alone.” [Psalm 16:10] We all know David died and was reduced to dust after he served God’s purpose in his generation; these words obviously apply not to David but to the One God raised from death before suffering decay.

Bible Translations with Many Footnotes:

Lexham Bible Therefore he also says in another psalm , [*The word “psalm ” is not in the Greek text but is implied]

‘You will not permit your Holy One to experience decay.’ [A quotation from Ps 16:10]

For David, after [*Here “after ” is supplied as a component of the participle (“serving”) which is understood as temporal] serving the purpose of God in his own generation, fell asleep and was buried with [Literally “was gathered to”] his fathers, and experienced decay. But he whom God raised up did not experience decay.

NET Bible® Therefore he also says in another psalm,¹³⁶ ‘You will not permit your Holy One¹³⁷ to experience¹³⁸ decay.’¹³⁹ For David, after he had served¹⁴⁰ God’s purpose in his own generation, died,¹⁴¹ was buried with his ancestors,¹⁴² and experienced¹⁴³ decay, but the one¹⁴⁴ whom God raised up did not experience¹⁴⁵ decay.

^136tnGrk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

^137tnThe Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

^138tnGrk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

^139snA quotation from Ps 16:10.

^140tnThe participle ὑπηρετησας (Juphrethsa") is taken temporally.

^141tnThe verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

^142tnOr “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

^143tnGrk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

^144snThe one whom God raised up refers to Jesus.

^145tnGrk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

The Spoken English NT Andww it also says in another place,
You’re not going to allow your holy one to experience decay.^xx

Now David, after serving God’s purpose in his own generation, did die. And he was laid beside his ancestors and experienced decay.^yy

But the One that God has raised has not experienced decay.^zz

^xx.Lit. “see decay.” Psalm 16:10.

^yy.Lit. “saw decay.” Psalm 16:10.

^zz.Lit. “saw decay.” Psalm 16:10.

Wilbur Pickering’s New T. Further, it is stated elsewhere, ‘You will not allow your Holy One to see decay’.²⁰

Now David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw decay; but the One whom God raised up did not see decay.²¹

(20) See Psalm 16:10.

(21) Only supernatural intervention could forestall decay after physical death.

Literal, almost word-for-word, renderings:

A Faithful Version Accordingly, he also says in another place, 'You will not allow Your Holy One to see corruption.'

For David, after ministering to his own generation by the counsel of God, died, and was buried with his fathers, and saw corruption. But the One Whom God raised up did not see corruption.

Analytical-Literal Translation And so He says in another [Psalm], 'You will not give [fig., allow] Your Holy One to see corruption.' [Psalm 16:10]

"For David indeed, having served his own generation by the counsel [or, plan] of God, fell asleep [fig., died], and he was added to [fig., buried with] his fathers and saw corruption. But [He] whom God raised up did not see corruption.

Benjamin Brodie’s trans. Furthermore, in another psalm, he [David] also said: ‘You [God the Father] will not allow Your Holy One [Jesus] to experience corruption [guaranteed bodily resurrection],’

To be sure, on the one hand, David, after he had served [administered over in an official capacity] his own generation according to the plan of God, passed away [metaphor for physical death] and was placed [buried] face-to-face with his ancestors and experienced corruption,

But on the other hand, He [Jesus] whom God raised, did not experience corruption [decomposition].

Context Group Version Because he says also in another [psalm], You will not give Your Special One to see corruption.

For David, after he had in his own generation served the counsel of God, fell asleep, and was laid to his fathers, and saw corruption: but he whom God raised up saw no corruption.

Literal Standard Version And that He raised Him up out of the dead, to no longer return to corruption, He has said this: I will give to You the holy [blessings] of David [that are] faithful;

for what reason He also says in another [place]: You will not give Your Holy One to see corruption,

for David, indeed, having served his own generation by the will of God, fell asleep, and was added to his fathers, and saw corruption,

but He whom God raised up, did not see corruption. V. 34 is included for context.

Modern Literal Version 2020 Hence, he also says in a different psalm, ‘You will not be giving your Holy One to see decay.’ {Psa 16:10}

For* indeed David, having attended to the plan of God in his own generation, fell-asleep and was added to his fathers and saw decay; {1Ki 2:10} but he whom God raised up saw no decay.

New American Standard Therefore, He also says in another Psalm: ‘You will not allow [Lit give] Your Holy [Or Devout; or Pious] One to undergo decay [Lit see corruption].’ For David, after he had served God’s purpose in his own generation [Or served his own generation by the purpose of God], fell asleep, and was buried among his [Lit gathered to his] fathers and underwent decay [Lit see corruption]; but He whom God raised did not undergo decay [Lit see corruption].

New Matthew Bible Therefore he says also in another place: You shall not suffer your Holy One to see corruption. However David, after he had in his time fulfilled the will of God, slept, and was laid with his fathers, and saw corruption. But he whom God raised again saw no corruption.

Niobi Study Bible Therefore He says also in another Psalm: `You shall not suffer (allow) Your Holy One to see corruption.'

For David, after he had served his own generation by the will of God, fell asleep and was laid with his fathers, and saw corruption. But He whom God raised again saw no corruption.

The gist of this passage: David wrote about God not allowing His Holy One to see corruption; but he could not have written this about himself, as he is dead and buried. David was writing about the One Who would not see decay.

35-37

Acts 13:35a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
dioti (διότι) [pronounced dee-OAT-ee]	because (that), for, that; therefore, one account of, on the very account that, or inasmuch as	conjunction	Strong’s #1360
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Together, these words are variously translated (in Acts 13:35), therefore, accordingly, and so, for this reason, so also, on account of this, and, as (indeed), because, for what reason, this is why, and therefore, wherefore, hence.
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
héteros (ἕτερος) [pronounced HEH-ter-os]	another [of a different kind], other; different, altered	masculine singular correlative pronoun; adjective; dative, locative or instrumental case	Strong’s #2087

Translation: Wherefore, in another [psalm],...

Paul is putting together a couple of themes—Jesus being brought back from the dead and Jesus being without corruption at any time. These themes will be found in Jesus’ resurrection to a permanent life; and backed up by Scripture. That is, all of these themes encompassed by the life, death, burial and resurrection of Jesus can be found written about.

Paul is giving another example.

Acts 13:35b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
légô (λέγω) [pronounced LEH-goh]	to speak (of, out), to say; to teach; to tell; to exhort, to advise, to command, to direct; to call, to name; to mention	3^rd person singular, present active indicative	Strong’s #3004
ou (οὐ) [pronounced oo]	no, not, nothing, none, no one	negation	Strong’s #3756
didômi (δίδωμι) [pronounced dihd-OH-mee]	to give, to grant; to supply, to furnish; to entrust; to pay wages; to appoint to office; to permit; to give up, to yield; to give back; to sacrifice	2^nd person singular, future active indicative	Strong’s #1325
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
hosios (ὅσιος) [pronounced HOHS-ee-oss]	undefiled (by sin), free from wickedness, religiously observing every moral obligation, pure holy, pious, righteous	masculine singular adjective, accusative case	Strong’s #3741
sou (σου) [pronounced sow]	of you, your, yours; from you	2^nd person singular personal pronoun, genitive/ablative case	Strong’s #4771 (genitive is given Strong’s #4675)
eidô (εἴδω) [pronounced Ī-doh]	to see, to perceive; to observe; to discern, to know	aorist active infinitive	Strong’s #1492
diaphthorá (διαφθορά) [pronounced dee-af-thor-ah']	destruction decay, corruption	feminine singular noun, accusative case	Strong’s #1312

Translation: ...[God the Father] says, ‘You will not permit Your Undefiled One to know decay.’ (Psalm 16:10)

Paul quotes Psalm 16:10 where His Holy One would not see corruption. Paul is weaving information about Jesus with the Scriptures. He is showing similar themes and fulfillments which continue to appear.

Acts 13:35 Wherefore, in another [psalm], [God the Father] says, ‘You will not permit Your Undefiled One to know decay.’ (Psalm 16:10) (Kukis mostly literal translation)

In Psalm 16:10, Paul shows where the resurrection of Jesus Christ is found (which is a central theme of the early Christian movement).

The ESV, capitalized is used below.
Psalm 16 Briefly Examined
Scripture	Text/Commentary
A Miktam of David.
Psalm 16:1 Preserve me, O God, for in you I take refuge.	On numerous occasions, David’s life was in danger and although he is spoken of taking refuge here or there, his refuge was really in the Lord.
Psalm 16:2 I say to the LORD, "You are my Lord; I have no good apart from you."	David has no divine good apart of God. The word good is often used to describe the plan of God (which R. B. Thieme, Jr. described with the equation: [X] + [Y] + [Z] = the good = the plan of God See The Plan of God Equation (R. B. Thieme, Jr.) in the Addendum.
Psalm 16:3 As for the saints in the land, they are the excellent ones, in whom is all my delight.	The saints in the land are the pivot, the thing which holds a priest nation (or today, a client nation) together. That is, the saints in the land preserve the client nation to God.
Psalm 16:4 The sorrows of those who run after another god shall multiply; their drink offerings of blood I will not pour out or take their names on my lips.	These are the actions of the spinoff (believers who go apostate; or the actions of unbelievers outside the laws of divine establishment).
Psalm 16:5 The LORD is my chosen portion and my cup; you hold my lot.	David accepts no substitutes. The Lord is his portion in life. David has a cup which is ready to receive blessing because David has advanced spiritually in the plan of God.
Psalm 16:6 The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance.	David’s beautiful inheritance is the divine good which he produced being transformed into eternal reward in eternity.
Psalm 16:7 I bless the LORD Who gives me counsel; in the night also my heart instructs me.	David blesses or praises the Lord who gives him counsel (which is Bible doctrine).
Psalm 16:8 I have set the LORD always before me; because He is at my right hand, I shall not be shaken.	Because David has his eyes on the Lord, he is not shaken in life. Because David knew the Bible doctrine of the Age of Israel, the Lord was at his right hand and David enjoyed stability of soul.
Psalm 16:9 Therefore my heart is glad, and my whole being rejoices; my flesh also dwells secure.	David’s heart is glad (he has inner happiness); and he rejoices over his place on this earth.
Psalm 16:10 For you will not abandon my soul to Sheol, or let your holy one see corruption.	This is a jarring jolt to go from vv. 1–9 to here, because David is speaking of himself; but now he speaks of the Lord, Whose soul is not abandoned in Sheol.
Psalm 16:11 You make known to me the path of life; in Your presence there is fullness of joy; at your right hand are pleasures forevermore.	We are back to the plan of God, which is here called the path of life. He is occupation with Christ, which is the reference to His presence. David has a fullness of joy and he anticipates eternal rewards and eternal happiness.

It appears to me that this psalm could be David mostly writing about himself; but that it could also be David mostly writing about the Lord from the Lord’s point of view. This second approach would not be a jarring jolt to go from vv. 1–9 to v. 10; it would flow more naturally.

From David’s point of view, he is writing about himself in the plan of God. However, the Holy Spirit can use these same words to describe Jesus in His first advent. See the Dual Authorship of Scripture (HTML) (PDF) (WPD).

Acts 13:36a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
David (Δαυίδ, ὁ) [pronounced dow-WEED];	beloved; transliterated David	proper masculine indeclinable noun	Strong’s #1138
mén (μέν) [pronounced men]	indeed, truly, certainly, surely, verily while, at the same time, pointing forward to something other than the thing or the one affirmed which is in opposition to it	an affirmative or concessive particle; a conjunction	Strong’s #3303
gár (γάρ) [pronounced gahr]	for, for you see; and, as, because (that), but, even, for indeed, no doubt, seeing, then, therefore, verily, what, why, yet	postpositive explanatory particle	Strong’s #1063
ídios (ἴδιος) [pronounced IH-dee-os]	one’s own, his own, her own; pertaining to (or belonging to) oneself; possibly as an adverb: privately, personally, separately	feminine singular adjective; dative, locative or instrumental case	Strong’s #2398
genea (γενεά) [pronounced ghen-eh-AH]	generation; family; race, genealogy; nation, age, [period of] time	feminine singular noun; dative, locative or instrumental case	Strong’s #1074
hupēretéō (ὑπηρετέω) [pronounced hoop-ay-ret-EH-oh]	serving, being a subordinate, ministering (unto), one rendering services; acting as a rower, rowing	masculine singular, aorist active participle, nominative case	Strong’s #5256
koimáō (κοιμάω) [pronounced koy-MAH-oh]	to sleep, to be (fall) asleep; to put to sleep, (passively or reflexively) to slumber; figuratively, to be dead, to decease	3^rd person singular, aorist passive indicative	Strong’s #2837

Translation: For indeed, David, having served his own generation, fell asleep...

Paul is going to reason, at this point, that David was not writing about himself. Prior to death, David served his generation. His service, which included writing many psalms, much of the book of Proverbs (not intentionally, but Solomon repeated many of David’s lessons in life and collected them into the book of Proverbs), had come to a close. Like all men, David passed away (died, fell asleep). We do not know who wrote Samuel, but maybe Samuel began this book and David continued it until the end.

David was also king of Israel, which is one very specific way that he served his generation.

However, at some point, David died.

Acts 13:36b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
prostithêmi (προστίθημι) [pronounced pros-TITH-ay-meet]	to add, again, to give more, to increase, to place additionally, to lay beside, to annex, to repeat; to proceed further, to speak to any more	3^rd person singular, aorist passive indicative	Strong’s #4369
prós (πρός) [pronounced prahç]	facing, face to face with; to, towards, unto; for; about, according to, against, among, at, because of, before, between, by, with; directly to	directional preposition with the accusative case	Strong’s #4314
This strikes me as a very odd use of the preposition pros.
tous (τοὺς) [pronounced tooç]	the; these, to those; towards them	masculine plural definite article; accusative case; also used as a demonstrative pronoun	Strong’s #3588
pateres (πατέρες) [pronounced pat-EHR-ehs]	fathers, parents; forefathers, ancestors; metaphorically, originators or transmitters; authors of a family; paternal figures; titles of honor; a teachers	masculine plural noun; accusative case	Strong’s #3962
These 3 words were found together back in v. 32.
autou (αὐτο) [pronounced ow-TOO]	his, of him; from him, him; same	3^rd person masculine singular personal pronoun; genitive/ ablative case	Strong’s #846

Translation: ...and he lies beside his fathers.

This is different phrasing from what we have elsewhere. I do not exactly understand why pros was used here rather than meta or sun. David’s body is lying among the bodies of the other kings (or among the bodies of his wives?). Whatever, David’s body is lying dead and decaying.

Acts 13:36c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
eidô (εἴδω) [pronounced Ī-doh]	to see, to perceive; to observe; to discern, to know	3^rd person singular, aorist active indicative	Strong’s #1492
diaphthorá (διαφθορά) [pronounced dee-af-thor-ah']	destruction decay, corruption	feminine singular noun, accusative case	Strong’s #1312

Translation: He has known decay.

David, because he died and was buried (or placed in a tomb), his body has seen corruption. His body has decayed. So when David wrote, Your Holy One will not see corruption, he clearly was not speaking about himself.

Acts 13:36 For indeed, David, having served his own generation, fell asleep and he lies beside his fathers. He has known decay. (Kukis mostly literal translation)

When David had finished his course in life, he passed away, his body lying in the ground and decaying, along with the bodies of his fathers.

Acts 13:37a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hon (ὅν) [pronounced hawn]	whom, which, what, that; to whom, to that, whose, whomever	masculine singular relative pronoun; accusative case	Strong’s #3739
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, nominative case	Strong’s #2316
egeirô (ἐγείρω) [pronounced ehg-Ī-row]	to waken (transitively or intransitively), to wake [rouse] [up] (literally from sleep, from sitting or lying, from disease, from death; or figuratively from obscurity, inactivity, ruins, nonexistence): to awaken, to lift (up), to raise (again, up), to rear up, to (a-) rise (again, up), to stand, to take up	3^rd person singular, aorist active indicative	Strong’s #1453

Translation: However, the [One] Who God raised up,...

The Person Who matches the description of this psalm is Jesus. God raised Jesus from the dead. God did not allow His Son to endure decay.

Acts 13:37b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ouk (οὐκ) [pronounced ook]	no, not, nothing, none, no one	negation; this form is used before a vowel	Strong’s #3756
eidô (εἴδω) [pronounced Ī-doh]	to see, to perceive; to observe; to discern, to know	3^rd person singular, aorist active indicative	Strong’s #1492
diaphthorá (διαφθορά) [pronounced dee-af-thor-ah']	destruction decay, corruption	feminine singular noun, accusative case	Strong’s #1312

Translation: ...He will not know decay.

In the New Testament, Jesus caused several people to rise from the dead. Even Peter raised one young man from the dead. All of these were resuscitated. In other words, they came back as if they had not died in the first place; which means that they would, at some time in the future, die again.

Unlike these people, Jesus was resurrected. His being raised up is permanent state for Him. The people which he raised from the dead were raised up into their normal human bodies, as if they had not died. Jesus is raised up in a resurrection body, which is an indication which He really died. Jesus would be raised up with the marks of death remained with His body (the holes in his hands and feet where the spikes were driven).

Acts 13:37 However, the [One] Who God raised up, He will not know decay. (Kukis mostly literal translation)

Acts 13:35–37 Wherefore, in another [psalm], [God the Father] says, ‘You will not permit Your Undefiled One to know decay.’ (Psalm 16:10) For indeed, David, having served his own generation, fell asleep and he lies beside his fathers. He has known decay. However, the [One] Who God raised up, He will not know decay. (Kukis mostly literal translation)

Paul explains how David was not writing about himself in this psalm; but what he wrote matches up with Jesus. This is discussed more fully in the Brief Examination of Psalm 16.

Acts 13:35–37 Along the same lines, consider a different psalm, where the Holy Spirit has made this promise: ‘You, O God, will not permit Your Undefiled One to experience decay.’ (Psalm 16:10) Clearly, David, after serving his generation, passed away and he lies in state with his fathers now, his body decaying. However, Jesus, His body and soul having been raised up by God, will not decompose. (Kukis paraphrase)

——————————

Well-known, therefore, are to you [all], men, brothers, that through This One, to you [all], a forgiveness of sins keeps on being proclaimed. And from all things you [all] are unable in a Law of Moses to be regarded as righteous; in This One everyone who keeps on believing is regarded as righteous.

Acts

13:38–39

[These things] are, therefore, well known to you [all], men [and] brothers, for through This One the forgiveness of transgressions keeps on being proclaimed. And from all things [which you might do] you [all] are unable to be declared righteous by the Law of Moses. Everyone who keeps on believing in This One, he is declared righteous.

Both the recent events and the things read to you from the Scriptures are very well known to all of you. Men and brothers, it is through This One Jesus that forgiveness of your sins is proclaimed. There is no set of actions taught in the Law of Moses by which you might be made righteous. Only the person who believes in This Jesus—only he can be declared righteous by God.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) Well-known, therefore, are to you [all], men, brothers, that through This One, to you [all], a forgiveness of sins keeps on being proclaimed. And from all things you [all] are unable in a Law of Moses to be regarded as righteous; in This One everyone who keeps on believing is regarded as righteous.

Complete Apostles Bible Therefore let it be known to you, brothers, that through this Man forgiveness of sins is proclaimed to you,

and from all things from which you could not (by the Law of Moses) be justified, by Him everyone that believes is justified.

Douay-Rheims 1899 (Amer.) Be it known therefore to you, men, brethren, that through him forgiveness of sins is preached to you: and from all the things from which you could not be justified by the law of Moses.

In him every one that believeth is justified.

Holy Aramaic Scriptures Now then, know this brothers, that, by this One, the forgiveness of sins is Proclaimed unto you!

And from all that we were not able to be justified, by The Namusa d'Mushe {The Law of Moses}, by this One, all who believe, are justified!

James Murdock’s Syriac NT Know therefore, brethren, that through this man remission of sins is proclaimed to you.

And every one that believeth in this man, is made just from all things, from which ye could not be made just by the law of Moses.

Original Aramaic NT Therefore, know brothers, that by This One, the forgiveness of sins is preached to you.

And all who believe in This One are justified of all things from which you cannot be justified by the law of Moses.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And so, let it be clear to you, my brothers, that through this man forgiveness of sins is offered to you:

And through him everyone who has faith is made free from all those things, from which the law of Moses was not able to make you free.

Bible in Worldwide English Men and brothers, understand this. It is because of this Jesus that we tell you your wrong ways will be forgiven you.

The law of Moses could not make you free. But this man makes you free. You will not be judged if you believe in him.

Easy English My friends, I want all of you to know this. God forgives us for the bad things that we have done. He does this because of what Jesus did. That is my message to you. God can cause anyone to become right with him. If you believe in Jesus, God will make you free from your sins. God's Law that he gave to Moses cannot do this for you. That Law cannot make you free, even if you obey all of it.

Easy-to-Read Version–2008 Brothers, understand what we are telling you. You can have forgiveness of your sins through this Jesus. The Law of Moses could not free you from your sins. But you can be made right with God if you believe in Jesus. [The ERV combined vv. 38–39 into a single verse; there is no v. 39 in the ERV.]

God’s Word™ “So, brothers, I’m telling you that through Jesus your sins can be forgiven. Sins kept you from receiving God’s approval through Moses’ Teachings. However, everyone who believes in Jesus receives God’s approval.

Good News Bible (TEV) All of you, my fellow Israelites, are to know for sure that it is through Jesus that the message about forgiveness of sins is preached to you; you are to know that everyone who believes in him is set free from all the sins from which the Law of Moses could not set you free. [The TEV combined vv. 38–39 into a single verse; there is no v. 39 in the TEV.]

J. B. Phillips For David, remember, after he had served God’s purpose in his own generation, fell asleep and was laid with his ancestors. He did in fact ‘see corruption’, but this man whom God raised never saw corruption! It is therefore imperative, men and brothers, that every one of you should realise that forgiveness of sins is proclaimed to you through this man. And through faith in him a man is absolved from all those things from which the Law of Moses could never set him free. Vv. 36–37 are included for context.

The Message “David, of course, having completed the work God set out for him, has been in the grave, dust and ashes, a long time now. But the One God raised up—no dust and ashes for him! I want you to know, my very dear friends, that it is on account of this resurrected Jesus that the forgiveness of your sins can be promised. He accomplishes, in those who believe, everything that the Law of Moses could never make good on. But everyone who believes in this raised-up Jesus is declared good and right and whole before God. Vv. 36–37 are included for context.

NIRV “My friends, here is what I want you to know. I announce to you that your sins can be forgiven because of what Jesus has done. Through him everyone who believes is set free from every sin. Moses’ law could not make you right in God’s eyes.

New Life Version “Men and brothers, listen to this. You may be forgiven of your sins by this One I am telling you about. Everyone who puts his trust in Christ will be made right with God. You will be made free from those things the Law of Moses could not make you free from.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible “Brothers, I want you to know this. The one God raised from the dead has made forgiveness available to you. The burden of guilt you carry is something the law of Moses can’t do anything about. But this man frees everyone who believes him. Be careful. You don’t want to be people the prophets predicted. V. 40 is included for context.

Contemporary English V. My friends, the message is that Jesus can forgive your sins! The Law of Moses could not set you free from all your sins. But everyone who has faith in Jesus is set free.

The Living Bible “Brothers! Listen! In this man Jesus there is forgiveness for your sins! Everyone who trusts in him is freed from all guilt and declared righteous—something the Jewish law could never do.

New Berkeley Version .

New Living Translation “Brothers, listen! We are here to proclaim that through this man Jesus there is forgiveness for your sins. Everyone who believes in him is made right in God’s sight—something the law of Moses could never do. English translations divide verses 38 and 39 in various ways.

The Passion Translation “So listen, friends! Through this Jesus, the forgiveness of sins is offered to you. Everyone who believes in him is set free from sin and guilt—something the law of Moses had no power to do.

Plain English Version You see, my friends, I’m telling you this message. Jesus died for us, so if we believe in him, God will say we are not guilty of the bad things we did. Jesus will make us right and good. The law that Moses gave us can’t do that, it can’t make us right and good.

UnfoldingWord Simplified T. "Therefore, my fellow Israelites and other friends, it is important for you to know that God can forgive you for your sins as a result of what Jesus has done. He will even forgive you for those things that you could not be forgiven for by the laws that Moses wrote. All people who believe in Jesus are no longer guilty of any of the things that they have done that displeased God.

William's New Testament So, my brothers, you must understand that through Him the forgiveness of your sins is now proclaimed to you, and that through union with Him every one of you who believes is given right standing with God and freed from every charge from which you could not be freed by the law of Moses.

Partially literal and partially paraphrased translations:

American English Bible ‘Understand this, men and brothers:

‘We’re declaring to you that your sins can now be forgiven through him. Yes, all the wrong things that the Law of Moses couldn’t excuse you from, can now be excused for you by this one – if you’ll believe [in him]!

Beck’s American Translation .

Breakthrough Version So be it known to you, men, brothers, that through this Man forgiveness of sins is announced to you. And everything that you were not able in the law of Moses to be made right from, in this Man, everyone trusting is made right.

Common English Bible “Therefore, brothers and sisters, know this: Through Jesus we proclaim forgiveness of sins to you. From all those sins from which you couldn’t be put in right relationship with God through Moses’ Law, through Jesus everyone who believes is put in right relationship with God.

A. Campbell's Living Oracles Be it known, therefore, to you, brethren, that by Him remission of sins is proclaimed to you: and by Him, every one that believes is justified from all things; from which you could not be justified by the law of Moses.

New Advent (Knox) Bible Here is news for you, then, brethren; remission of your sins is offered to you through him. There are claims from which you could not be acquitted by the law of Moses, and whoever believes in Jesus is quit of all these.

NT for Everyone “So let it be known to you, my brothers and sisters, that forgiveness of sins is announced through him.

“Everyone who believes is set right in relation to all the things which the law of Moses could not put right.

20^th Century New Testament I would, therefore, have you know, brothers, that through Jesus forgiveness of sins is being proclaimed to you, And that, in union with him, every one who believes in him is absolved from every sin from which under the Law of Moses you could not be absolved.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation .

Revised Ferrar-Fenton Bible Therefore, be it known to you, men, brothers, that through Him release from sins is announced to you; and from all those things from which you were not able to be acquitted by the law of Moses, every believer in Him will be acquitted.

Free Bible Version My brothers, I want you to understand that we’re telling you that through this man sins are forgiven. Through him everyone who trusts in him is made right from all that is wrong—in a way that you could never be set right by the law of Moses.

Riverside New Testament "Therefore let it be known to you, brethren, that through him forgiveness of sins is proclaimed to you. Yes, every one who believes in him is cleared from all the sins from which you could not be cleared by the Law of Moses.

UnfoldingWord Literal Text So let it be known to you, men, brothers, that through this man is proclaimed to you forgiveness of sins, and freedom from everything which could not be justified in the law of Moses. By him every one who believes is justified.

Urim-Thummim Version Be it known to you therefore, men and brethren, that through this man is declared to you the pardoning of sins: And by him all that believe are rendered righteous from all things, from what you could not be rendered righteous by the Law of Moses.

Weymouth New Testament "Understand therefore, brethren, that through this Jesus forgiveness of sins is announced to you; and in Him every believer is absolved from all offences, from which you could not be absolved under the Law of Moses.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Through him, fellow Israelites, you have forgiveness of sins, and this is our good news. Whoever believes in him is freed of everything from which you could not be freed by the law of Moses.

Romans 3:21

Romans 1:16

The Heritage Bible Let it be known therefore to you, men, brothers, that through this one is preached to you the forgiveness of sins;

And all believing are justified from all things in him, from which you absolutely did not have power to be justified in the law of Moses.

New American Bible (2011) You must know, my brothers, that through him forgiveness of sins is being proclaimed to you, [and] in regard to everything from which you could not be justified* under the law of Moses, in him every believer is justified.^s

* [13:38–39] Justified: the verb is the same as that used in Paul’s letters to speak of the experience of justification and, as in Paul, is here connected with the term “to have faith” (“every believer”). But this seems the only passage about Paul in Acts where justification is mentioned. In Lucan fashion it is paralleled with “forgiveness of sins” (a theme at Acts 2:38; 3:19; 5:31; 10:43) based on Jesus’ resurrection (Acts 13:37) rather than his cross, and is put negatively (Acts 13:38). Therefore, some would translate, “in regard to everything from which you could not be acquitted…every believer is acquitted.”

s. [13:39] Rom 3:20.

New Catholic Bible .

New Jerusalem Bible 'My brothers, I want you to realise that it is through him that forgiveness of sins is being proclaimed to you. Through him justification from all sins from which the Law of Moses was unable to justify is being offered to every believer.

Revised English Bible–1989 You must understand, my brothers, it is through him that forgiveness of sins is now being proclaimed to you. It is through him that everyone who has faith is acquitted of everything for which there was no acquittal under the law of Moses.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible “Therefore, brothers, let it be known to you that through this man is proclaimed forgiveness of sins! That is, God clears everyone who puts his trust in this man, even in regard to all the things concerning which you could not be cleared by the Torah of Moshe.

Hebraic Roots Bible Then let it be known to you, men, brothers, that through this One remission of sin is announced to you.

And everyone believing in this One is justified from all things which you could not be justified by the Torah of Moses.

Holy New Covenant Trans. "Brothers, you must understand what we are telling you: you can have forgiveness of your sins through this man. The law of Moses could not make you right with God, but everyone who believes is made right. [The HNC combined vv. 38–39 into a single verse; there is no v. 38 in the HNC.]

The Scriptures 2009 “Let it therefore be known to you, brothers, that through this One forgiveness of sins is proclaimed to you, and by Him everyone who believes is declared right from all sins from which you were not able to be declared right by the Torah of Mosheh.

Tree of Life Version “Therefore, let it be known to you, brothers, that through this One is proclaimed to you the removal of sins, including all those from which you could not be set right by the Torah of Moses. Through this One everyone who keeps trusting is made righteous.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...Known so be! [to] you* Men Brothers for through this [to] you* Release [of] offenses is announced and from all [things] which* not [You*] have (ability) in law [of] moses to be justified in this Every The [Man] Believing is justified...

Alpha & Omega Bible .

Awful Scroll Bible (")Be it known to yous therefore, men, brothers, that through this-same One, becomes accordingly-heralded to yous, the sending-away of misses-of-the-mark,#

(")and by-within this-same One, everyone confiding, is being made righteous of everything, which yous able not to be made righteous from-within the Law of Moses!

Concordant Literal Version Let it then be known to you, men, brethren that through this One is being announced to you the pardon of sins,

and from all from which you could not be justified in the law of Moses, in this One everyone who is believing is being justified."

exeGeses companion Bible So be it known to you, men and brothers,

that through this man

the forgiveness of sins is evangelized to you:

and all who trust in him are justified from all

- from which you could not be justified

in the torah of Mosheh.

Orthodox Jewish Bible "Let it be known, therefore, to you, Anashim Achim, that through this one, selicha (forgiveness) of chatta'im (averos [sins]) is proclaimed to you; and from all things of which by the Torah of Moshe Rabbenu you were not able to be justified,

"By this one everyone having emunah is justified.

Rotherham’s Emphasized B. Be it |known| unto youˎ thereforeˎ brethren,— That ||through this man|| |unto you| remission of sins is declared; and <from all things from which ye could not |by the law of Moses| be justified> ||by this man|| |everyoneʹ that believeth| ||is justified||..

Expanded/Embellished Bibles:

The Amplified Bible So let it be clearly known by you, brothers, that through Him forgiveness of sins is being proclaimed to you; and through Him everyone who believes [who acknowledges Jesus as Lord and Savior and follows Him] is ^[k]justified and declared free of guilt from all things, from which you could not be justified and freed of guilt through the Law of Moses.

[k] Because of one’s personal faith in Jesus Christ as Savior, God graciously credits His righteousness to the believer. Justification denotes a legal standing with God as designated only by God. God declares a believer to be acquitted (absolved, freed of all charges), then designates the believer to be brought into right standing before Him.

An Understandable Version “Brothers, you should know, therefore, that forgiveness of sins is being proclaimed [to people] through this man [Jesus], and [it is] by Him that every believer is made right with God in every way that he could not have been made right by [observing the requirements of] the Law of Moses.

The Expanded Bible [^LTherefore] ·Brothers [^LMen, brothers], ·understand what we are telling you [know this]: ·You can have forgiveness of your sins [^LForgiveness of sins is announced to you] through ·Jesus [^Lthis man]. The law of Moses could not ·free you from your sins [justify you; make you righteous]. But through Jesus everyone who believes is ·free from all sins [justified; made/declared righteous].

Jonathan Mitchell NT "Therefore be it now known to you and progressively experienced by you folks – men... brothers – that through This One is being continuously and progressively announced, as a message come down to (or: for; among) you people, a flowing-away of mistakes (a sending away of failures; a divorce from sins; an abandoning of errors; a forgiveness and release from situations of missing the target),

"even from every thing (or: all things) of which you folks, in union with (or: within) [the] Law of Moses, had no power or ability to at any point be rightwised (turned in the right direction; made fair, equitable and in right relationships within the Way pointed out). In union with and within This One, everyone who is habitually trusting and continuously believing is being progressively rightwised (habitually placed in right relationships which accord with the Way pointed out; continuously made fair and equitable).

Syndein/Thieme "Keep on understanding this {conclusion} therefore, men and brethren, that through this Man we keep on preaching unto you the forgiveness of sins."

"And by Him all that believe receive vindication {justification} from the ultimate source of all things, from which you could not be justified {vindicated} by the law of Moses."

Translation for Translators Paul informed them that God would forgive their sins if they believed in Jesus.

Acts 13:38-41

“Therefore, my fellow Israelis and other friends, it is important for you to know that we(exc) are declaring to you that God can forgive you for your sins as a result of what Jesus has done. Because of what Jesus has done, God considers that everyone who believes in Jesus is no longer guilty (OR, the record has been erased {God has erased the record}) concerning everything that they have done that displeased God. But when God does that for you, it is not as a result of your obeying the laws that Moses wrote.

The Voice Paul: So you must realize, my brothers, that through this resurrected man forgiveness of sins is assured to you. Through Jesus, everyone who believes is set free from all sins—sins which the law of Moses could not release you from.

Bible Translations with Many Footnotes:

NET Bible® Therefore let it be known to you, brothers, that through this one¹⁴⁶ forgiveness of sins is proclaimed to you, and by this one¹⁴⁷ everyone who believes is justified¹⁴⁸ from everything from which the law of Moses could not justify¹⁴⁹ you.¹⁵⁰.

^146tnThat is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμιν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

^147snThis one refers here to Jesus.

^148tnOr “is freed.” The translation of δικαιωθηναι (dikaiwqhnai) and δικαιο ται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθηναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιο ται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

^149tnOr “could not free.”

^150tnGrk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

The Spoken English NT So, gentlemen, brothers, you should know that^aaa forgiveness of sins is being announced to you through Jesus^bbb.-

forgiveness for all the things you couldn’t get forgiven^ccc under the Law of Moses. Through^ddd him, everyone who believes is found innocent.

^aaa.Lit. “be it known to you, brother men, that.”

^bbb.Lit. “this One.”

^ccc.Lit. “get found innocent of.”

^ddd.Or “In him,” or “By him.”

Wilbur Pickering’s New T. Therefore, let it be known to you, men, brothers, that through this One forgiveness of sins is proclaimed to you; and by Him everyone who believes is justified from everything you could not be justified from by the Law of Moses.²²

(22) The Law as a means of justification was sadly deficient; the resurrected Jesus is marvelously efficient.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation "Therefore, let it be known to you_p, men, brothers, that through this One the forgiveness of sins is proclaimed to you_p, and from all [the things] from which you_p were not able to be justified [or, declared righteous] by the Law of Moses, in this One every [one] believing is justified!

Benjamin Brodie’s trans. Therefore, let it be known to you, men, brethren, that through this One [Jesus], the forgiveness [remission] of sins is being proclaimed to you, and with reference to all the things you were not able through the law of Moses to be justified [pronounced and treated by God as righteous],

By this One [Jesus], each believing one will be justified [beginnings of the gospel of the grace of God]. .

Charles Thomson NT Be it known therefore to you, Men, brethren, that by this person remission of sins is proclaimed to you; and that by him every one who believeth is acquitted from all those sins, from which you Could not be acquitted by the law of Moses.

Context Group Version Be it known to you (pl) therefore, men, brothers, that through this man is proclaimed to you (pl) remission of disgraceful acts, and from all things which you (pl) could not be vindicated by the law of Moses. By this man every one that trusts is vindicated.

Modern Literal Version 2020 Therefore men, brethren, let it be known to you° that forgiveness of sins is proclaimed to you° through this one; and everyone who believes is made righteous in this one; you° were not able to be made righteous from all the things of which were in the Law of Moses.

The gist of this passage:

38-39

With regards to the Greek tables which follow, I glanced through other ancient manuscripts apart from the Westcott Hort text and I only turned up an alternative spelling for Moses. In the many translations which I selected to represent this verse, I did notice that vv. 38 and 39 are divided up differently (which may not be apparent above, as I remove the verse numbers). However, whereas I was expecting to find all kinds of differences in the representative manuscripts which I chose, I only noticed that the Tischendorf’s Greek text is missing the kai in v. 39a.

Acts 13:38a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
gnôstos (γνωστός) [pronounced gnome-TOSS]	well known, acquaintance, known, notable	masculine plural adjective; nominative case	Strong’s #1110
oun (ον) [pronounced oon]	so [then], certainly; then, therefore, accordingly, consequently, and [so], but, now; these things being so	adverbial particle	Strong’s #3767
éstō/estôsan (ἔστω/ἔστωσαν) [pronounced EHS-toh/EHS-toh-san]	is, to be; be, let be; imperative form of Strong’s #1510	3^rd person plural, present imperative	Strong’s #2077
humin (ὑμν) [pronounced hoo-MEEN]	you [all]; in you; to you; in you; by you, with you	2^nd person plural personal pronoun; locative, dative or instrumental case	Strong’s #5213; an irregular dative of #5210; a form of #4771
andres (ἄνδρες) [pronounced AHN-drehç]	men, males; noble men; adult males; men or women; people; husbands; [a group of] men and women [generic use]	masculine plural noun; vocative	Strong’s #435
adelphoi (ἀδελφοί) [pronounced ad-el-FOY]	brothers (literally or figuratively); figuratively for, royal family	masculine plural noun, vocative	Strong’s #80
Paul repeats this address to the people there.

Translation: [These things] are, therefore, well known to you [all], men [and] brothers,...

Well-known is the masculine plural adjective gnôstos (γνωστός) [pronounced gnome-TOSS], which means, well known, acquaintance, known, notable. Strong’s #1110. What is well-known to Paul’s audience are the events which took place in Jerusalem. They know Who Jesus is, they know about His ministry, and they know about Him being crucified. They are aware of these things, even of the rumors that He was raised from the dead. They also know about the Scriptures which Paul has spoken (I suspect that he taught more than just the two passages which are noted here in the book of Acts).

Paul is saying, “I am not teaching any brand new information here that you have not heard before. You may not have seen them connected in the way that I did.” (connecting Jesus to the two passages which Paul quoted).

What the people there in the synagogue do not understand is how exactly these things are related and how these things all relate to them directly. Most or all of these people gathered at this synagogue have not heard the full message of the gospel.

Acts 13:38b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hóti (ὅτι) [pronounced HOH-tee]	that, because, for, since; as concerning that; as though; before a quotation, this can mean, quote	demonstrative or causal conjunction	Strong’s #3754
diá (διά) [pronounced dee-AH]	through; with; in; of time; throughout; during; by, by the means of, by reason of; on account of; because of, for this reason; therefore; on this account	preposition	Strong’s #1223
toutou (τούτου) [pronounced TOO-too]	this, that, of this one, from this thing	intermediate demonstrative pronoun; masculine singular; genitive or ablative case	Strong's #3778 (the genitive masculine or neuter is also known as Strong's #5127)
humin (ὑμν) [pronounced hoo-MEEN]	you [all]; in you; to you; in you; by you, with you	2^nd person plural personal pronoun; locative, dative or instrumental case	Strong’s #5213; an irregular dative of #5210; a form of #4771
áphesis (ἄπεσις) [pronounced AWF-ess-iss]	forgiveness, remission, pardon; freedom, release, manumission	feminine singular noun; nominative case	Strong’s #859
hamartiai (ἁμαρτίαι, ας, ἡ) [pronounced hahm-ahr-TEE-ī]	sins, transgressions, [intentional] failures, wrongs, errors, mistakes, offenses, violations [of a divine law]; guilt or consequences of sin	feminine plural noun, genitive/ablative case	Strong’s #266
katangéllō (καταγγέλλω) [pronounced kat-ang-GHEHL-low]	to proclaim, declare, to preach, to show, to speak of, to teach	3^rd person singular, present passive indicative	Strong’s #2605

Translation: ...for through This One the forgiveness of transgressions keeps on being proclaimed.

Paul now proclaims to them one of the concluding remarks: “Through This One, Jesus, the pardon from sins is proclaimed to you.” This is the key fact for this audience to get.

Acts 13:38 [These things] are, therefore, well known to you [all], men [and] brothers, for through This One the forgiveness of transgressions keeps on being proclaimed. (Kukis mostly literal translation)

Acts 13:39a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
The kai conjunction is found in the Westcott Hort text, the Scrivener Textus Receptus and the Byzantine Greek text; but not in Tischendorf’s Greek text.
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
pantôn (πάντων) [pronounced PAHN-tone]	from the whole, of all; all things, everything	neuter plural adjective; genitive/ablative case	Strong’s #3956
hôn (ν) [pronounced hown]	from whom, from which, from what, of that; of one [another], whose	neuter plural relative pronoun, genitive/ablative case	Strong’s #3739
ouk (οὐκ) [pronounced ook]	no, not, nothing, none, no one	negation; this form is used before a vowel	Strong’s #3756
dunamai (δύναμαι) [pronounced DOO-nam-ahee]	to be able, to have power to; to be able to do something; to be capable, strong and powerful	2^nd person plural, aorist (deponent) middle or passive indicative; Attic form	Strong’s #1410
With the negative, this means, unable to do, without the power to do, lacking the capability to act, incapable of doing.
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
nomos (νόμος) [pronounced NOHM-oss]	[Mosaic] law; establishment code; custom, precept, injunction, Torah	masculine singular noun; dative, locative or instrumental case	Strong’s #3551
Môseus/Môsês/ Môusês (Μωσεύς/ Μωσς/Μωσς) [pronounced moce-YOOÇ, moh-SACE, mao-SACE]	drawing out; transliterated Moses	masculine singular proper noun; genitive/ablative case	Strong’s #3475
dikaioô (δικαιόω) [pronounced dik-ah-YOH-oh]	to render (declare, determine, acknowledge, make, show or regard as, vindicate as) righteous (just or innocent); to be free, to justify, to be righteous, to show (do) justice; to validate	aorist passive infinitive	Strong’s #1344
Interestingly enough, this is the first use of this verb in the book of Acts (it is found throughout the book of Luke).

Translation: And from all things [which you might do] you [all] are unable to be declared righteous by the Law of Moses.

“You cannot be made righteous through anything found in the Law of Moses ,” Paul then says. The Law of Moses never made anyone righteous. Even the sacrifices made no one righteous.

Acts 13:39b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
toutô (τούτῳ) [pronounced TWO-toh]	this, this one, this thing; to this, in this one, by this thing	intermediate demonstrative pronoun; masculine singular; dative, locative or instrumental case	Strong's #3778 (also #5129)
pás (πάς) [pronounced pahs]	each, every, any; all, entire; anyone, everyone	masculine singular adjective, nominative case	Strong’s #3956
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
pisteúô (πιστεύω) [pronounced pis-TOO-oh]	[the one] believing; thinking [something] to be true, being persuaded of, placing confidence in; putting trust in; committing to	masculine singular, present active participle; nominative case	Strong’s #4100
dikaioô (δικαιόω) [pronounced dik-ah-YOH-oh]	to render (declare, determine, acknowledge, make, show or regard as, vindicate as) righteous (just or innocent); to be free, to justify, to be righteous, to show (do) justice; to validate	3^rd person singular, present passive indicative	Strong’s #1344

Translation: Everyone who keeps on believing in This One, he is declared righteous.

“Righteousness,” Paul proclaims, “comes from believing in This One, this Jesus.”

By saying these things, Paul is not throwing away the Law or dismissing it. He is simply stating that righteousness comes through Jesus, not through the Law. In both Romans and Galatians, Paul will have a great deal to say about the Law. See The Doctrine of the Mosaic Law (R. B. Thieme, Jr.) in the Addendum.

Also see the book of Galatians (HTML) (PDF) (WPD) (Folder).

Acts 13:39 And from all things [which you might do] you [all] are unable to be declared righteous by the Law of Moses. Everyone who keeps on believing in This One, he is declared righteous. (Kukis mostly literal translation)

Acts 13:38–39 [These things] are, therefore, well known to you [all], men [and] brothers, for through This One the forgiveness of transgressions keeps on being proclaimed. And from all things [which you might do] you [all] are unable to be declared righteous by the Law of Moses. Everyone who keeps on believing in This One, he is declared righteous. (Kukis mostly literal translation)

Acts 13:38–39 Both the recent events and the things read to you from the Scriptures are very well known to all of you. Men and brothers, it is through This One Jesus that forgiveness of your sins is proclaimed. There is no set of actions taught in the Law of Moses by which you might be made righteous. Only the person who believes in This Jesus—only he can be declared righteous by God. (Kukis paraphrase)

——————————

Look, therefore, that might not come the spoken thing in the prophets, ‘Behold the scoffers and marvel and be destroyed because a work I keep on working, [even] I, in the days of you; a work that you [all] might not never believe if one might tell [it] fully to you [all].’ ”

Acts

13:40–41

Beware, therefore, that what is said in the prophets might not come [upon you], [namely], ‘Behold the doubters! Be astonished and [then] be destroyed, because of work which I am doing, [even] I, in your time. [This is] a work you might not even believe, [even] if someone fully explains it to you [all].’ ”

Even you who are here before me, beware of the warnings spoken by the prophets. Pray that those judgments do not come upon you, as they came upon Israel in earlier days. Be forewarned, therefore by these words: ‘Behold those who doubt Me! Be astounded first and then be destroyed, because of what I am doing right now in your time. This is a somber work that you will not believe, even if it is fully explained to you.’ ”

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) Look, therefore, that might not come the spoken thing in the prophets, ‘Behold the scoffers and marvel and be destroyed because a work I keep on working, [even] I, in the days of you; a work that you [all] might not never believe if one might tell [it] fully to you [all].’ ”

Complete Apostles Bible Watch therefore, lest there come upon you that which was spoken of in the prophets:

"Behold, you despisers, and marvel and perish! For I will work a work in your days which you will by no means believe, though one were to declare it to you.' "

Douay-Rheims 1899 (Amer.) Beware, therefore, lest that come upon you which is spoken in the prophets:

Behold, ye despisers, and wonder and perish: for I work a work in your days, a work which you will not believe, if any man shall tell it you.

Holy Aramaic Scriptures Beware therefore, that perhaps there may come upon you the thing which is written in The Nabiye {The Prophets}:

‘Look! You despisers, and be amazed and perish; for, I do a work in your days which you will not believe if a man relates it unto you.’”

James Murdock’s Syriac NT Beware, therefore, lest that come upon you, which is written in the prophets:

Behold, ye despisers, and wonder, and perish; for I work a work in your days, which ye will not believe, though a man relate it to you.

Original Aramaic NT Beware therefore, lest that which is written in The Prophets come upon you:

'Behold, scorners, and marvel and be destroyed, for I will do a work in your days, which you will not believe even if a man reports it to you.' ''

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English So take care that these words of the prophets do not come true for you;

See, you doubters, have wonder and come to your end; for I will do a thing in your days to which you will not give belief, even if it is made clear to you.

Bible in Worldwide English Be careful then, so that what the prophets said will not happen to you. They said, "Look, you people who despise everything. You will look in wonder before you die. I will do something in your time. I will do something that you will not believe even if someone told you what it is."

Easy English Be careful then! Remember what God's prophets spoke about long ago. Do not let that happen to you. This is what one of them wrote:...

See Habakkuk 1:5

“Listen to me, you people who laugh at God!

You will be surprised at the great things that I do.

And then you will die.

I am working now, while you are still alive.

But still you will not believe what is true.

Even if someone explains everything to you,

you will never believe.” ’

Easy-to-Read Version–2008 So be careful! Don't let what the prophets said happen to you: 'Listen, you people who doubt! You can wonder, but then go away and die; because during your time, I will do something that you will not believe. You will not believe it, even if someone explains it to you!'"

God’s Word™ "Be careful, or what the prophets said may happen to you.

'Look, you mockers!

Be amazed and die!

I am going to do something in your days that you would not believe even if it were reported to you!'"

Good News Bible (TEV) Take care, then, so that what the prophets said may not happen to you: 'Look, you scoffers! Be astonished and die! For what I am doing today is something that you will not believe, even when someone explains it to you!' "

J. B. Phillips Take care then that this saying of the prophets should never apply to you: ‘Behold, you despisers, marvel and perish; for I work a work in your days, a work which you will by no means believe, though one were to declare it to you.’”

The Message “Don’t take this lightly. You don’t want the prophet’s revelation to describe you:

Watch out, cynics;

Look hard—watch your world fall to pieces.

I’m doing something right before your eyes

That you won’t believe, though it’s staring you in the face.”

NIRV Be careful! Don’t let what the prophets spoke about happen to you. They said,

“ ‘Look, you who make fun of the truth!

Wonder and die!

I am going to do something in your days

that you would never believe.

You wouldn’t believe it even if someone told you.’ ” (Habakkuk 1:5)

New Life Version But look out! The writings of the early preachers tell of many things that you do not want to happen to you. ‘Listen, you who doubt and laugh at the truth will die. I will do a work during your days. It will be a work that you will not believe even if someone tells you about it.’”

New Simplified Bible Beware that what the prophets said does not happen to you. »Look among the nations, watch, and be amazed. Though you are told you will not believe the work I do today.« (Habakkuk 1:5)

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible Be careful. You don’t want to be people the prophets predicted.

“‘Look at this, you haters.

Go ahead and get amazed. Then die.

I’m on the job in your generation.

I’m doing something you’ll never believe,

Even if someone shows you the blueprint and gives you the tour.’”

Habakkuk 1:5

Contemporary English V. Make sure that what the prophets have said doesn't happen to you. They said, "Look, you people who make fun of God! Be amazed and disappear. I will do something today that you won't believe, even if someone tells you about it!"

Goodspeed New Testament Take care, therefore, that what is said in the prophets does not prove true of you:

" 'Look, you scoffers! Then wonder and begone! For I am doing something in your times Which you will never believe even when it is related to you!' "

The Living Bible Oh, be careful! Don’t let the prophets’ words apply to you. For they said, ‘Look and perish, you despisers of the truth,[e] for I am doing something in your day—something that you won’t believe when you hear it announced.’”

New Berkeley Version .

New Living Translation Be careful! Don’t let the prophets’ words apply to you. For they said,

‘Look, you mockers,

be amazed and die!

For I am doing something in your own day,

something you wouldn’t believe

even if someone told you about it.’ [Hab 1:5 (Greek version).]”

The Passion Translation So be very careful that what the prophets warned about does not happen to you:

‘Be amazed and in agony, you scoffers! For in your day I will do something so wonderful that when I perform mighty deeds among you, you won’t even believe that it was I who did it!’ ”

Plain English Version A long time ago, God told some of his men to write about that, and it is in God’s book. And now you people be careful. Don’t be like the people that those men wrote about in God’s book. One of them wrote,

‘Listen all of you people that make fun of God,

he will do something that you will not believe,

even if somebody tells you about it.

You will be really shocked, but you will not believe it,

and then you will die.’

UnfoldingWord Simplified T. So then be careful that God does not judge you, as the prophets said that God would do!

The prophet wrote that God said: 'You who ridicule me, you will certainly be astonished when you see what I am doing, and then you will be destroyed. You will be astonished because I will do something terrible to you while you are living. You would not believe that I would do that even though someone told you!'"

William's New Testament So take care that what is said in the prophets does not come upon you: 'Look, you scoffers! Then wonder and vanish away, for I am doing a work in your times which you will not at all believe though one may tell you in detail.'"

Partially literal and partially paraphrased translations:

American English Bible ‘Just make sure that [this thing] which was said by the Prophet doesn’t happen to you, when he said:

‘Behold, O you who show scorn;

Yes, be amazed, and then perish!

For there’s a work that I’ll do in your days,

Which you could never believe

Should someone declare it to you!’

[slightly paraphrased Habakkuk 1:5]

Beck’s American Translation .

Breakthrough Version So look out that what has been stated in the Preachers in Habakkuk 1:5 might not come upon you: 'The people who ignore, look, be amazed, and disappear, because I am working a work in your days, a work that you will not in any way trust, even if someone describes it in detail to you.'"

Common English Bible Take care that the prophets’ words don’t apply to you:

Look, you scoffers,

marvel and die.

I’m going to do work in your day —

a work you won’t believe

even if someone told you.” Hab 1:5

Len Gane Paraphrase "Beware therefore lest what is spoken by the Prophets happen to you, ‘Look you despisers, be amazed and die, for I work a work in your time, a work which you will never believe even though a man tells it to you.''

A. Campbell's Living Oracles See to it, therefore, that what is spoken in the prophets may not come upon you: "Behold, you despisers, and wonder, and perish: for I perform a work in your days; a work which you will not believe, though one should distinctly declare it to you."

New Advent (Knox) Bible Beware, then, of incurring the prophets’ rebuke; Look upon this, you scornful souls, and lose yourselves in astonishment. Such wonders I am doing in your days, that if a man told you the story you would not believe him.[9]

[9] Hab. 1.5; there are some differences in the Hebrew.

NT for Everyone “Beware, then, lest what the prophets foretold comes true of you:

Look out, you scoffers—be amazed, and disappear!

I am doing something in your days, a work which you wouldn’t believe

even if someone were to explain it to you.”

20^th Century New Testament Beware, therefore, that what is said in the Prophets does not come true of you-- 'Look, you despisers, and wonder, and perish; for I am doing a deed in your days--a deed which, though told you in full, you will never believe'."

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation "So watch out, and make sure that this does not happen to you, that is spoken about in the prophetic writings."

"'Behold, you despisers, and wonder, and perish! I am working a work in your days, a work that you will not believe for a moment, even if a man spells it out for you.'"

Revised Ferrar-Fenton Bible "Take care therefore that you do not bring upon yourselves the declaration in the prophets:

ATTEND, YOU OPPONENTS! AND WONDER AND VANISH;

FOR I WILL DO A WORK IN YOUR DAYS,

A WORK WHICH YOU WILL NOT BELIEVE,

IF ONE SHOULD DISPLAY IT TO YOU! " Hab 1.5

Free Bible Version Make sure that what the prophets said doesn’t happen to you: “You who are scornful, look in amazement, and die! For what I’m doing in your lifetime is something that you could never believe, even if someone told you!”*

God’s Truth (Tyndale) Beware therefore least that fall on you, which is spoken of in the Prophets: Behold you despisers and wonder, and perish ye: for I do a work in your days, which you shall not believe, if a man would declare it you.

International Standard V So be careful that what the prophets said does not happen to you:

‘Look, you mockers!

Be amazed and die!

For I am performing an action in your days,

one that you would not believe

even if someone told you!’” [Hab 1:5 (LXX)]

Riverside New Testament Take care then that what was said in the Prophets does not come on you, 'See, you disdainful ones, and wonder and perish; for I am working a work in your days — a work which you will not believe even if some one fully explains it to you.' "

UnfoldingWord Literal Text So then be careful that the thing the prophets spoke about does not happen to you: ' Look, you despisers, and be astonished and then perish; For I am doing a work in your days, A work that you will never believe, even if someone announces it to you.'"

Weymouth New Testament Beware, then, lest what is spoken in the Prophets should come true of you:

'BEHOLD, YOU DESPISERS, BE ASTONISHED AND PERISH, BECAUSE I AM CARRYING ON A WORK IN YOUR TIME--A WORK WHICH YOU WILL UTTERLY REFUSE TO BELIEVE, THOUGH IT BE FULLY DECLARED TO YOU.'"

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Now watch out lest what was said by the prophet happen to you:

Take care, you cynics; be amazed and disappear! For I am about to do something in your days which you would never believe even if you had been told.” Hb 1:5

The Heritage Bible Look therefore, that the thing spoken in the prophets not come upon you.

See, you despisers, and wonderers, and disappearing, because I work a work in your days, a work which you will absolutely in no way believe, though someone narrates it thoroughly to you.

New American Bible (2011) Be careful, then, that what was said in the prophets not come about:

‘Look on, you scoffers,

be amazed and disappear.

For I am doing a work in your days,

a work that you will never believe

even if someone tells you.’” Hb 1:5.

New Catholic Bible Beware, then, lest what the Prophets have foretold will happen to you:

‘Look carefully, you scoffers!

Be amazed and perish!

For I am doing a work in your days

that you will never believe

even if someone tells you.’ ”

New Jerusalem Bible 'So be careful -- or what the prophets say will happen to you.

Cast your eyes around you, mockers; be amazed, and perish! For I am doing something in your own days that you would never believe if you were told of it.'

Revised English Bible–1989 Beware, then, lest you bring down upon yourselves the doom proclaimed by the prophets:

‘See this, you scoffers, marvel, and begone; for I am doing a deed in your days, a deed which you will never believe when you are told of it.’”

Jewish/Hebrew Names Bibles:

Complete Jewish Bible “Watch out, then, so that this word found in the Prophets may not happen to you:

‘You mockers! Look, and marvel, and die!

For in your own time, I am doing a work

that you simply will not believe,

even if someone explains it to you!’ ” (Habakkuk 1:5)

Hebraic Roots Bible Then watch that the thing spoken in the Prophets may not come on you:

"See you despisers and be astonished and be destroyed for a work I will work in your days, that which you will not believe even if someone tells it to you." (Hab. 1:5)

Holy New Covenant Trans. The prophets said something would take place. Be careful! Don’t let this happen to you: ‘Look, you people who doubt! Wonder and die! During your time, I will do something which you will not believe. You would not believe it even if someone were to explain it to you!’"

The Scriptures 2009 “Watch then that what was said in the prophets does not come upon you:

“See, you despisers, marvel and perish, for I work a work in your days, a work which you would in no way believe if someone were to declare it to you.’ ” Hab. 1:5.

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...see! so not may come The [Thing] Having Been Said in the forecasters see! The Scoffers and wonder! and be disappeared! for work work I in the days [of] you* work which not not [You*] may believe if Someone may describe {it} [to] you*...

Alpha & Omega Bible . accomplish

Awful Scroll Bible (")Be discerning therefore, unless there shall come-upon yous, that having been spoken by-within the exposers-to-light-beforehand,

(")'Be perceived, you against-the-sympathy, even be amazed and become in-evident, since I undertake a work from-within you all's days, an undertaking, which yous shall in no way confide, if- someone -shall thoroughly-consider-of it to yous.' "

Concordant Literal Version Beware then, that that which has been declared in the prophets may not be coming on you:"

Perceive, you despisers, and marvel, and disappear! for a work am I working in your days - a work which you should by no means be believing if anyone should be detailing it to you."

exeGeses companion Bible So look, lest that come upon you,

which is said in the prophets;

See, you despisers; and marvel, and disappear:

for I work a work in your days,

a work which you no way never trust,

even though one declare it to you.

Orthodox Jewish Bible "Be shomer then that the thing having been spoken by the Nevi'im (Prophets) may not come upon you,

"Look," scoffers, "And be amazed and marvel, and stand in awe" and perish, "because I am working a work in your yamim, a work which you may by no means believe if someone should tell you." [CHABAKUK 1:5 TARGUM HASHIVIM]

Rotherham’s Emphasized B. Be taking heedˎ thereforeˎ lest that |come upon you| which hath been spoken in the prophets—

See, ye despisers, and marvelˎ and disappear:

In that ||a work|| am ||I|| working in your days,—

||A work|| which in nowise will ye believeˎ

Though one relate it in full unto you. Hab. i. 5.

Expanded/Embellished Bibles:

The Amplified Bible Therefore be careful, so that the thing spoken of in the [writings of the] Prophets does not come upon you:

‘Look, you mockers, and marvel, and perish and vanish away;

For I am doing a work in your days,

A work which you will never believe, even if someone describes it to you [telling you about it in detail].’”

An Understandable Version Beware that what was spoken by the prophets does not happen to you: [Hab. 1:5 says], ‘Look, you people who despise [God], and be amazed [at what He can do] and be destroyed [for rejecting Him]; for I [i.e., God] will accomplish such a work during your days that you will not believe [it could happen, even] if someone told you about it.’”

The Expanded Bible [^LSo; Therefore] ·Be careful [Watch out]! Don’t let what the prophets said happen to you:

‘·Listen [^LLook; T Behold], you ·people who doubt [scoffers; mockers]!

·You can wonder [Be amazed], and then ·die [^Lperish; vanish].

I ·will do something [^Lam working a work] in your ·lifetime [^Ldays]

that you won’t believe even when you are told about it [Hab. 1:5]!’”

Jonathan Mitchell NT "Therefore see to it [that] the thing having been declared within the Prophets (= the writings of those who had light ahead of time) may not be coming upon you folks,

'Continue looking and keep on directing your eyes, you scorners and despisers who maintain a down frame of mind, and be at once wondering and marveling in amazement – and then be caused to disappear (be made invisible), because I Myself am progressively accomplishing a work in your days – a work which you folks can not trust or put your faith in (or: would not believe) even if someone would relate [it] in detail to you.'" [Hab. 1:5] [D adds: And they {i.e., those hearing him} were silent.]

Syndein/Thieme "BEWARE therefore, less that come upon you, which is spoken of in the prophets {part of the Jewish Canon (section sounds like Na-vee-em) 'the prophets' here is Habakkuk 1:5} . . . 'Behold, you despisers {negative volition in regard to Christ and salvation}, and you will be shocked {be shocked by the Fifth Cycle of Discipline}, and receive death . . . for I work a work in your days, a work which you shall in no way believe, though a man declare it unto you.' "

{Note: Double reference here. Habakkuk warned the Jews of his day. Paul is warning these Jews of the Fifth Cycle of Discipline coming again and some just will not believe it!}

Translation for Translators Therefore be careful that God does not judge you [MTY], as one of the prophets said [MTY] that God would do! The prophet wrote that God said,

You who ridicule me, you will certainly be astonished when you see what I am doing, and then you will be destroyed. You will be astonished because I will do something terrible to you while you are living. You would not believe that I would do that even though someone told you!”

The Voice Paul: In light of all this, be careful that you do not fulfill these words of the prophet Habakkuk:

Look, you scoffers!

Be shocked to death.

For in your days I am doing a work,

a work you will never believe, even if someone tells you plainly!

Habakkuk 1:5

Bible Translations with Many Footnotes:

Lexham Bible Watch out, therefore, lest what is stated by the prophets come upon you : [*Here the direct object is supplied from context in the English translation]

‘Look, you scoffers,

and be astonished and perish!

For I am doing a work in your days,

a work that you would never believe

even if someone were to tell it [*Here the direct object is supplied from context in the English translation] to you.’ ” [A quotation from Hab 1:5]

NET Bible® Watch out,¹⁵¹ then, that what is spoken about by¹⁵² the prophets does not happen to you:

‘Look, you scoffers; be amazed and perish!¹⁵³

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’”¹⁵⁴

^151snThe speech closes with a warning, “Watch out,” that also stresses culpability.

^152tnOr “in.”

^153tnOr “and die!”

^154snA quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

The Spoken English NT So make sure that what the prophets have said doesn’t happen to^eee you:

Look, you scoffers-
Be amazed, and disappear.
Because I myself am doing something in your time-
Something you wouldn’t even believe if somebody told you.^fff

^eee.Lit. “come upon.”

^fff.Hab. 1:5.

Wilbur Pickering’s New T. So take care, lest there come upon you that which has been spoken in the prophets: ‘Look you despisers, marvel and perish! For I am working a work in your days to which you will not give credence, even if someone were to explain it in detail to you’.”²³

(23) See Hab. 1:5.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation "Therefore, be watching lest [there] come on you_p the [thing] having been spoken in the prophets,

'Look, [you_p] scoffers, and marvel and perish! Because I work a work in your_p days which you_p shall by no means believe, even if someone shall be describing [it] to you_p in detail.'" [Hab 1:5]

Benjamin Brodie’s trans. Therefore, beware that that which was spoken by the prophets [great disaster] does not come upon you:

‘Keep your eyes open, scoffers, and be amazed, since you may perish [divine discipline], because I Myself will accomplish a work in your days [destruction of Jerusalem and Israel in 70 A.D.], a work which you will not believe though someone repeatedly declares to you the details.’”

Charles Thomson NT Take heed therefore that what is said in the prophets may not come upon you

"Behold ye despisers, and express your amaze and vanish. For I am working a work in your days, which you will not believe, though one tell you."

Context Group Version Beware therefore, lest that come on [you (pl)] which is spoken in the prophets: Look, you (pl) ignorers, and wonder, and perish; For I work a work in your (pl) days, A work which you (pl) shall in no way trust, if one declares it to you (pl).

English Standard Version Beware, therefore, lest what is said in the Prophets should come about:

"'Look, you scoffers, be astounded and perish; for I am doing a work in your days, a work that you will not believe, even if one tells it to you.'"

Far Above All Translation So see to it that what has been spoken by the prophets does not come upon you. ‘Behold, you haughty ones, and be amazed and vanish, for I am carrying out a work in your days which you certainly would not believe even if someone declared it to you.’ ”

Literal Standard Version Let it therefore be known to you, men, brothers, that the forgiveness of sins is declared to you through this One,

and from all things in the Law of Moses from which you were not able to be declared righteous, everyone who is believing in this One is declared righteous;

see, therefore, it may not come on you that has been spoken in the prophets:

See, you despisers, and wonder, and perish, because I work a work in your days, a work in which you may not believe, though anyone may declare [it] to you.” Vv. 38–39 are included for context.

Modern Literal Version 2020 Therefore beware°, that what has been spoken in the prophets might not come upon you°:

‘You° despisers, behold° and marvel° and disappear°, because I am working a work in your° days, a work which you° should never believe, even if someone should describe it to you°.’ {Hab. 1:5}

The gist of this passage: Paul warns of the destruction of the 5^th stage of national discipline.

40-41

Acts 13:40
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
blepô (βλέπω) [pronounced BLEHP-oh]	look (at), behold, glance at; beware, look (on, to), perceive, regard, notice, see; take heed	2^nd person plural, present active imperative	Strong’s #991
oun (ον) [pronounced oon]	so [then], certainly; then, therefore, accordingly, consequently, and [so], but, now; these things being so	adverbial particle	Strong’s #3767
m (μή) [pronounced may]	not, neither, never, no; lest; nothing, without; also [in a question requiring a negative answer]	adverb; a qualified negation	Strong’s #3361
eperchomai (ἐπέρχομαι) [pronounced ehp-EHR-khom-ahee]	to supervene, to arrive, to occur, to attack, (figuratively) to influence; to come (in, upon)	3^rd person singular, aorist active subjunctive	Strong’s #1904
to (τό) [pronounced toh]	the; this, that; to the, towards the	neuter singular definite article; accusative case	Strong’s #3588
eréô (ἐρέω) [pronounced eh-REH-oh]	what is said, that which is spoken, the spoken thing, the declared things	neuter singular, perfect passive participle; accusative case; Attic form	Strong’s #2046
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
tois (τος) [pronounced toiç]	(to, in by) the; these [things]; in these; to those; by all of this; for these	masculine plural definite article; dative, locative or instrumental case	Strong’s #3588
prophêteis (προφήτεις) pronounced prohf–AY–tice]	prophets, those foretelling future events; those who speak via divine inspiration	masculine plural noun; dative, locative or instrumental case	Strong’s #4396
This is the fifth time that this word is used in Acts 13.

Translation: Beware, therefore, that what is said in the prophets might not come [upon you],...

Paul will conclude with one more quote from the Old Testament. He tells his audience to beware, so that the words of this prophet do not come upon them.

Acts 13:40 Beware, therefore, that what is said in the prophets might not come [upon you],... (Kukis mostly literal translation)

Acts 13:41a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ἵdete (ἴδετε) [pronounced IHD-eh-teh]	behold, lo; listen, listen up, focus on this, get this, look, look here; see [here]; take note	demonstrative singular particle; interjection; 2^nd person plural, aorist active imperative	The imperative of Strong’s #1492
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
kataphronêtai (καταφρονηταί) [pronounced kat-af-ron-TIE]	despisers, scoffers, doubters, scornful (persons)	masculine plural noun, nominative case	Strong’s #2707
This word is only found here. I supplied additional definitions from various translations.
This word is a compound word made up from katá (κατά) [pronounced kaw-TAW], which means, according to, after, according to a norm or standard; throughout, over. Strong’s #2596. It is affixed to phroneô (φρονέω) [pronounced fron-EH-oh], which means, to have understanding, to be wise; to feel, to think; to have an opinion of one’s self, think of one’s self, to be modest, not let one’s opinion (though just) of himself exceed the bounds of modesty; to think or judge what one’s opinion is. Strong’s #5426. The emphasis is upon knowledge that one has himself, or subjective knowledge.

Translation: ...[namely], ‘Behold the doubters!

Paul quotes Habakkuk 1:5 from the LXX (which would have been very common at that time). That he is using the LXX is clear because of these first few words, which are not found in the MT. It would be worth noting the comments above in the Greek exegesis.

Although this noun is found but once in the New Testament, the corresponding verb is found 9x. The verb means, to despise, to disdain, to have contempt for; to think little (nothing) of, to look down upon; to think against. Strong’s #2706. It appears to me that there may be two distinct, but related, understandings of this word—one is for mining independent thought (independent from God); but that is might also be hostile toward the object of its thinking. Perhaps one doubts the thinking of someone else because he despises him.

Paul’s implication is, If you doubt my words, you are doubting divine viewpoint.

Acts 13:41b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
thaumázô (θαυμάζω) [pronounced thau-MAUD-zoh]	wonder, marvel, be struck with admiration, amazement or astonishment	2^nd person plural, aorist active imperative	Strong’s #2296

Translation: Be astonished...

Paul continues the warning from Habakkuk, a warning meant for the Hebrew people then, and a warning which is potentially applicable to his audience.

“Be astonished,” Paul says; “Marvel, be struck with amazement.”

Acts 13:41c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
aphanízō (ἀφανίζω) [pronounced af-an-IHD-zo]	destroy; render unapparent, (actively) consume (passively) disappear; be destroyed; corrupt, disfigure, perish, vanish away	2^nd person plural, aorist passive imperative	Strong’s #853

Translation: ...and [then] be destroyed,...

Coterminous with being amazed, the people to whom Habakkuk spoke, were to face destruction as well. Paul used these very words to warn his audience.

Habakkuk was warning his people in the day about the coming 5^th stage of national discipline; and Paul warns the Jews of the coming 5^th stage of national discipline (Paul does not reveal any details here, but the Romans, in about 25 years, will destroy the Temple and most of the Jewish inhabitants of Jerusalem).

From Wikipedia: It is unknown when Habakkuk lived and preached, but the reference to the rise and advance of the Chaldeans in 1:6–11 places him in the middle to last quarter of the 7th century BC. One possible period might be during the reign of Jehoiakim, from 609 to 598 BC. Sometimes with regards to the Bible and people in the Bible, Wikipedia can be worthless; but here they appear to be on point.

What Habakkuk would be warning the people of is the 5^th stage of national discipline about to come down on them in 586 b.c. In the 5^th stage of 5^th cycle of discipline, the Jewish people are not simply defeated militarily, but the people are moved, en masse, out of the land—the land which God gave to Abraham and his descendants.

For us, 2100 years later, we are warned of discipline coming upon the nation in which we live. What can we do as believers to stave off the possible destruction of the United States? (Or wherever you live) We grow spiritually and we evangelize. Your most important people to evangelize? Your own children. God gives you one, two or even ten children, and what they need early in life is the gospel message and then solid Bible teaching.

Acts 13:41d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hote/hête/tote (ὅτε/ἥτε/τότε) [pronounced HOT-eh, HAY-teh, TOT-eh]	when, whenever, while; that, this [which]; for this reason, because; after (that), as soon as, as long as	adverb; causal particle (masculine, feminine and neuter forms)	Strong’s #3753
ergon (ἔργον) [pronounced EHR-gon]	work, deed, act, something done; undertaking; business, enterprise	neuter singular noun, accusative case	Strong’s #2041
ergázomai (ἐργάζομαι) [pronounced er-GAHD-zohm-ahee]	to work, to labour, to do work; to trade, to make gains by trading, “do business”; to do, to work out; to exercise, to perform, to commit; to cause to exist, produce; to work for, earn by working, to acquire	1^st person singular, present (deponent) middle/passive indicative	Strong’s #2038
egó (ἐγώ) [pronounced ehg-OH]	I, me, my; primarily used as an emphatic	1^st person singular, personal pronoun; nominative case	Strong’s #1473
en (ἐν) [pronounced en]	in, on, by means of, with; among	preposition with the locative, dative and instrumental cases	Strong’s #1722
tais (τας) [pronounced taiç]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of	feminine plural definite article; dative, locative and instrumental cases	Strong’s #3588
hêmerai (ἡμέραι) [pronounced hay-MEH-rai]	days; time; years, age, life	feminine plural noun; dative, locative or instrumental case	Strong’s #2250
humôn (ὑμν) [pronounced hoo-MONE]	of yours, from you [all]; concerning you; you [all], yourselves	2^nd person plural personal pronoun; genitive/ablative case	Strong’s #5216 genitive case of #5210; a form of #4771
Literally, the final words are in the days of you [all]. This means, in your time, right now, in your days.
In Acts 13:41, this is almost translated, in your days. However, alternate renderings are: in your time, during your time (s), in your day, today, in your lifetime.

Translation: ...because of work which I am doing, [even] I, in your time.

Literally, the final words are in the days of you [all]. This means, in your time, right now, in your days. If anything, this should make the hairs of the head of Habakkuk’s audience stand up. “I am not talking about far off into the future; I am talking about you and your children and what you are facing if you do not turn around!”

Habakkuk is warning the people that God is doing something, right now, right at the time, which they are ordered to be astonished at and which will destroy them.

Habakkuk is speaking for God here, warning the people as if God is speaking directly to them. I am working a work is the literal rendering of part of this sentence.

Acts 13:41e
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
ergon (ἔργον) [pronounced EHR-gon]	work, deed, act, something done; undertaking; business, enterprise	neuter singular noun, accusative case	Strong’s #2041
ho (ὅ) [pronounced hoh]	whom, which, what, that; to whom, to that, whose, whomever	neuter singular relative pronoun; accusative case	Strong’s #3739
ou (οὐ) [pronounced oo]	no, not, nothing, none, no one	negation	Strong’s #3756
m (μή) [pronounced may]	not, neither, never, no; lest; nothing, without; also [in a question requiring a negative answer]	adverb; a qualified negation	Strong’s #3361
pisteúô (πιστεύω) [pronounced pis-TOO-oh]	to believe; to think to be true, to be persuaded of, to place confidence in; to put trust in; to commit to	2^nd person plural, aorist active subjunctive	Strong’s #4100

Translation: [This is] a work you might not even believe,...

“It is possible,” Habakkuk warns, “that you might not even believe this work.” That is, it comes upon the people, and they do not appreciate it until they are destroyed.

Acts 13:41f
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
eán (ἐάν) [pronounced eh-AHN]	if, in case, suppose, let’s suppose [for the sake of an argument]; in case that, provided [that]; but, except	conditional particle; conjunction affixed to a subjunctive verb	Strong’s #1437
tís (τὶς) [pronounced tihç]	one, someone, a certain one; any, anyone, anything; someone, something; some, some time, awhile; only	enclitic, indefinite pronoun; masculine singular adjective	Strong’s #5100
ekdiēgéomai (ἐκδιηγέομαι) [pronounced ek-dee-ayg-EH-om-ahee]	to tell (in detail), to narrate in full or wholly; to relate, to explain, to describe thoroughly	3^rd person singular, present (deponent) middle/passive subjunctive	Strong’s #1555
humin (ὑμν) [pronounced hoo-MEEN]	you [all]; in you; to you; in you; by you, with you	2^nd person plural personal pronoun; locative, dative or instrumental case	Strong’s #5213; an irregular dative of #5210; a form of #4771

Translation: ...[even] if someone fully explains it to you [all].’ ”

“You may not appreciate this work,” Habakkuk warns the people (speaking for God), “even if it is clearly and carefully explained to you.”

Acts 13:41 ...[namely], ‘Behold the doubters! Be astonished and [then] be destroyed, because of work which I am doing, [even] I, in your time. [This is] a work you might not even believe, [even] if someone fully explains it to you [all].’ ” (Kukis mostly literal translation)

I used the Complete Apostles’ Bible below, as Paul was reading from the LXX (well, actually, this verse came from his memory).
Habakkuk was dealing with the conundrum that, even though the people of Judah were becoming more and more anti-God, God was going to discipline them using Babylon, Chaldea and Assyria, a far more sinful nations than Judah. How does this make sense?
It appears that much (or all) of the book of Habakkuk is a conversation between Habakkuk and God.
Habakkuk 1:1–9 from the LXX
Scripture	Text/Commentary
Habakkuk 1:1 The burden which the prophet Habakkuk saw.	This first verse is the setup.
Habakkuk 1:2 How long, O Lord, shall I cry out, and You will not hear? How long shall I cry out to You being injured, and You will not save?	Habakkuk is calling out to God, and he is asking God, “Are you not hearing me? Will You not save Your people?”
Habakkuk 1:3 Why have You shown me troubles and grievances to look upon, misery and ungodliness? Judgment is before me, and the judge receives a reward.	The people of Judah were miserable and ungodly. Habakkuk can see the judgment which is before them.
Habakkuk 1:4 Therefore the law is frustrated, and judgment never goes forth, for the ungodly man prevails over the just; therefore perverse judgment will proceed.	If Babylon succeeds over Judah, is that not analogous to the ungodly man prevailing in court?
Habakkuk 1:5 Behold, you despisers, and look, and wonder marvelously, and vanish: for I work a work in your days which you will by no means believe, though a man declare it to you.	At this point, God speaks. “Look and wonder at My work done in Egypt; and then be destroyed. You refuse to believe what I am doing, even though the prophets have declared this to you in advance.”
Habakkuk 1:6 Wherefore, behold, I stir up the Chaldeans, that bitter and hasty nation, that walks upon the breadth of the earth, to inherit tabernacles not his own.	There were interactions at that time between Chaldea, Babylon and Assyria. Chaldea spread out over the earth and it is taking over other countries (represented by the tabernacles of those countries).
Habakkuk 1:7 He is terrible and infamous; his judgment shall proceed of himself, and his dignity shall come out of himself.	Chaldea is a fearful nation.
Habakkuk 1:8 And his horses shall bound more swiftly than leopards, and they are fiercer than the wolves of Arabia: and his horsemen shall ride forth, and shall rush from far; and they shall fly as an eagle that hastens to eat.	Chaldea has an incredible army.
Habakkuk 1:9 Destruction shall come upon ungodly men, resisting with their adverse front, and he shall gather the captivity as the sand.	God’s judgment will be upon ungodly men.

We might consider Russia, China and Iran similar to Assyrian, Chaldea and Babylon; with the United States being analogous to Judah. That may help to give you a flavor of the things which occurred in ancient history, without being overwhelmed with specific historical incidents.

For more information, see Habakkuk in Got Questions; and look up Assyria, Chaldea and Babylon in Wikipedia.

Acts 13:40–41 Beware, therefore, that what is said in the prophets might not come [upon you], [namely], ‘Behold the doubters! Be astonished and [then] be destroyed, because of work which I am doing, [even] I, in your time. [This is] a work you might not even believe, [even] if someone fully explains it to you [all].’ ” (Kukis mostly literal translation)

Just as Habakkuk warned his own people in his day, Paul, guided by God the Holy Spirit, warns those of Jewish descent who are listening to him. His message is for them and their children.

Acts 13:40–41 Even you who are here before me, beware of the warnings spoken by the prophets. Pray that those judgments do not come upon you, as they came upon Israel in earlier days. Be forewarned, therefore by these words: ‘Behold those who doubt Me! Be astounded first and then be destroyed, because of what I am doing right now in your time. This is a somber work that you will not believe, even if it is fully explained to you.’ ” (Kukis paraphrase)

Now, how exactly do we tie these two verses which have come before? Paul was giving a clear and lucid presentation of the gospel, and suddenly, he is warning them of the fifth cycle of discipline. What’s the deal? What Paul wants them to hear and consider is the gospel message. Beware of rejecting the words of the gospel message, of the worst could come upon them. The key to staving off the 5^th stage of national discipline is mega evangelism taking place; and spiritual growth among those who have believed in the Lord. Listen, the United States could have everything against it as we see today (I write this in 2023, and what is not a problem right now to us as a nation?). The solution is not getting the very best person elected for president (although it is legitimate to have opinions in this realm and to vote who you believe is the closes to divine establishment thinking); but the fundamental solution is spiritual. At the time that I write this, Donald Trump is clearly the most establishment-oriented candidate. However, we do not even know if he will be on the ballot in 2024; nor do we know how honest the elections might be. The nation could end up voting for (legitimately or illegitimately) for Biden and Harris (assuming that they will be the 2024 candidates) and our nation could still be delivered! The key to the protection and blessing of the United States is always in the souls of the believers in the United States.

Application: Furthermore, this could come down to mature believers in what part of the United States. In the next 10–30, the United States may no longer be a national entity; but there are portions of the United States which may end up being national entities as a result. In the past, I have been adamant about moving to a place where Bible doctrine is being taught. There are two reasons for this: (1) it is easier to grow in a doctrinally oriented church with a pastor-teacher who knows what he is doing (as opposed to receiving that person’s messages on the internet or via some other electronic medium). (2) When the balloon goes up, do you want to be living near hundreds of mature believers or do you want to be the last doctrinal believer in Podunk, California? Remember when Abraham argued for the protection of the city where Lot lived? God said, “Okay, if there are 50 righteous men there.” (meaning, believers with imputed righteousness) Then Abraham said, “What is there are not 50, but 40, would you still protect that city from destruction?” God agreed to this. Abraham eventually gets God down to 10 believers. “If there are ten righteous believers in Sodom, would you not protect them by protecting Sodom?” And God agreed to that. That is where Abraham stopped. There was Lot, his wife, their two daughters. Surely there were six more believers there, the husbands or the promised ones to the two daughters. Abraham was wrong about this. God did rescue three of the four in Lot’s family (Lot’s wife could not help but wistfully look back on all that they had in Sodom); but God destroy Sodom and Gomorrah and three other cities. Do you want to live in a city where God evaluates the number of believers there and number of mature believers, and decides, “That’s enough. I’ll preserve this city.” Or do you want to be in a city where there are a few believers and no mature believers?

As R. B. Thieme, Jr. pointed out many times, the Roman emperors were not great men; yet the Roman Empire prospered and grew for hundreds of years based upon the pivot of mature believers within the empire.

——————————

The Response of the People in Antioch

The immediate response and the response a week later are quite fascinating.

There are two sets of people found in this passage, so, in the nearly literal translation and the paraphrase, I replaced they and them with the appropriate group.

But having gone out of them, they were being exhorted to the next Sabbath to speak to them the words these. But being loosed from the synagogue, followed [them] many of the Jews and of the showing-reverence converts, [them being] the Paul and the Barnabas, which [men] were speaking with them. They were persuading them to remain with the grace of the God.

Acts

13:42–43

While going out from them, [the synagogue congregants] were desiring [Paul and Barnabas to return] to them [the synagogue congregants] to be spoken to [with] these words on the next Sabbath. When [the people] were being dismissed from the synagogue, many of the Jews and the pious converts followed Paul and Barnabas. [The Jews and converts] continued speaking with [Paul and Barnabas]. They were persuading [Paul and Barnabas] to stay with the grace of God.

Finally, as Paul and Barnabas were done and they exited the synagogue. Many of the people asked Paul and Barnabas to return next week to teach these same things. After everyone had been officially dismissed from the synagogue, many of the Jews there, along with some gentile converts, followed Paul and Barnabas and continued speaking with them. They were asking Paul and Barnabas to remain with the grace of God.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But having gone out of them, they were being exhorted to the next Sabbath to speak to them the words these. But being loosed from the synagogue, followed [them] many of the Jews and of the showing-reverence converts, [them being] the Paul and the Barnabas, which [men] were speaking with them. They were persuading them to remain with the grace of the God.

Complete Apostles Bible Now as the Jews were going out of the synagogue, the Gentiles begged that these words might be spoken to them the next Sabbath.

And when the synagogue service was broken up, many of the Jews and of the devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.

Douay-Rheims 1899 (Amer.) And as they went out, they desired them that on the next sabbath they would speak unto them these words.

And when the synagogue was broken up, many of the Jews and of the strangers who served God followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.

Holy Aramaic Scriptures And when they had gone up from being with them, they sought from them that for the next Shabtha {Sabbath}, they might speak these words with them.

And when The Kenushtha {The Synagogue} was released, many Yehudaye {Judeans/Jews} went after them, and also Proselytes who were revering Alaha {God}. And they were speaking and entreating unto them, so that they should adhere unto The Taybutheh d'Alaha {The Grace of God}.

James Murdock’s Syriac NT And when they had gone from them, they besought them to speak the same things to them the next sabbath day.

And when the synagogue was dismissed, many Jews went after them, and likewise proselytes who feared God. And they conversed with them, and persuaded them to adhere to the grace of God.

Original Aramaic NT And as they were going out from their presence, they asked of them that they would speak these words with them on another Sabbath.

And when the synagogue was dismissed, many Jews followed them, even foreigners who were worshipers of God, and they were speaking and persuading them to be joined to the grace of God.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And when they went out, they made a request that these words might be said to them again on the Sabbath after.

Now when the meeting was ended, a number of the Jews and of the God-fearing Gentiles who had become Jews, went after Paul and Barnabas: who put before them how important it was to keep on in the grace of God.

Bible in Worldwide English As Paul and Barnabas left the meeting house the people said, Tell us these things again next Sabbath day. The meeting was finished. There were many Jews, also those who were not Jews but worshipped God. They followed Paul and Barnabas. Paul and Barnabus kept talking to the people and told them to keep on living in the way that will bring Gods blessing.

Easy English After Paul spoke this message, he and Barnabas were leaving the meeting place. The people there said to them, ‘Please return on our next day of rest. Then you can tell us more about what you have already told us.’ When the meeting finished, many people followed Paul and Barnabas. Some of them were Jews. Others were Gentiles who now worshipped God. Paul and Barnabas said to them, ‘God has been very kind to you. You should continue to trust him.’

Easy-to-Read Version–2008 As Paul and Barnabas were leaving the synagogue, the people asked them to come again on the next Sabbath day and tell them more about these things.

After the meeting, many of the people followed Paul and Barnabas, including many Jews and people who had changed their religion to be like Jews and worship the true God. Paul and Barnabas encouraged them to continue trusting in God's grace.

God’s Word™ .

Good News Bible (TEV) As Paul and Barnabas were leaving the synagogue, the people invited them to come back the next Sabbath and tell them more about these things.

After the people had left the meeting, Paul and Barnabas were followed by many Jews and by many Gentiles who had been converted to Judaism. The apostles spoke to them and encouraged them to keep on living in the grace of God.

J. B. Phillips Paul succeeds in arousing deep interest—

As they were going out the people kept on asking them to say all this again on the following Sabbath. After the meeting of the synagogue broke up many of the Jews and devout proselytes followed Paul and Barnabas who spoke personally to them and urged them to put their trust in the grace of God.

The Message When the service was over, Paul and Barnabas were invited back to preach again the next Sabbath. As the meeting broke up, a good many Jews and converts to Judaism went along with Paul and Barnabas, who urged them in long conversations to stick with what they’d started, this living in and by God’s grace.

NIRV Paul and Barnabas started to leave the synagogue. The people invited them to say more about these things on the next Sabbath day. The people were told they could leave the service. Many Jews followed Paul and Barnabas. Many Gentiles who faithfully worshiped the God of the Jews did the same. Paul and Barnabas talked with them. They tried to get them to keep living in God’s grace.

New Life Version As Paul and Barnabas went out of the Jewish place of worship, the people asked them to talk about these things on the next Day of Rest. The people went from the place of worship. Many Jews and others who had become Jews followed Paul and Barnabas as they talked to the Jews. They told them to keep on trusting in the loving-favor of God.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible As people started leaving the synagogue, locals begged their guests to come back next Sabbath to discuss this more. After the synagogue service ended, many people followed Paul and Barnabas as they walked away. These were Jews as well as God-loving non-Jews who had converted to the Jewish faith. Paul and Barnabas urged the people to trust God’s kindness. [32]

³²13:43The Greek word is charis, often translated as “grace.”

Contemporary English V. As Paul and Barnabas were leaving the meeting, the people begged them to say more about these same things on the next Sabbath.

After the service, many Jews and a lot of Gentiles who worshiped God went with them. Paul and Barnabas begged them all to remain faithful to God, who had been so kind to them.

The Living Bible As the people left the synagogue that day, they asked Paul to return and speak to them again the next week. And many Jews and godly Gentiles who worshiped at the synagogue followed Paul and Barnabas down the street as the two men urged them to accept the mercies God was offering.

New Berkeley Version .

The Passion Translation As Paul and Barnabas started to leave, the people pleaded with them to share more about these things on the next Sabbath day. When the meeting had finally broken up, many of those in attendance, both Jews and converts to Judaism, tagged along with Paul and Barnabas, who continued to persuade them to go deeper in their understanding of God’s grace.

Plain English Version Then the meeting finished, and Paul and Barnabas started to go out of that meeting house. Some of the people said to them, “Can you come back next Saturday and tell us more about those things?” And a lot of Jews and other people that respected God followed Paul and Barnabas. Paul and Barnabas talked with them and told them to keep on trusting God, and to keep on letting him help them.

Radiant New Testament The people were told they could leave the service. As Paul and Barnabas were going out of the synagogue, they were asked to say more about these things on the next Sabbath day. Many Jews and Gentiles who had converted to Judaism followed Paul and Barnabas, and they talked with them and encouraged them to keep living in God’s grace.

UnfoldingWord Simplified T. After Paul finished speaking and were going away, many of the people there asked them to return on the next Sabbath and say these things to them again.

When the meeting was over, many of them began to follow Paul and Barnabas. These people were both Jews and non-Jews who worshiped God. Paul and Barnabas continued talking to them, and were urging them to continue to trust that God kindly forgives people's sins because of what Jesus did.

William's New Testament As they were leaving the synagogue, the people kept begging that all this be repeated to them the next sabbath, and after the congregation had broken up, many Jews and devout converts to Judaism allied themselves with Paul and Barnabas, and they kept talking to them and urging them to continue to rely on the unmerited favor of God.

Partially literal and partially paraphrased translations:

American English Bible Well, while the Jews everyone was leaving the Synagogue, the Gentiles [spurious words], many of the people begged them to explain more about this on the next Sabbath. And after the meeting at the synagogue was concluded, several of the Jews and proselytes started following Paul and BarNabas, who urged them to stick closely to God’s favor.

Beck’s American Translation .

Breakthrough Version When they were out of there, they were encouraging on the in-between Sabbath for these statements to be spoken to them.

When the synagogue was released, many of the Jewish people and the worshipping converts followed Paul and Barnabas, certain men who, as they spoke to them, were persuading them to still be staying in God's generosity.

Common English Bible Paul and Barnabas in Antioch

As they were leaving, the people [Other mss read they were leaving the synagogue of the Jews, the Gentiles] urged them to speak about these matters the following Sabbath. After the synagogue had been dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who were speaking with them and urging them to continue in the grace of God.

Len Gane Paraphrase After the Jews had left the synagogue, the Gentiles begged that this message might be preached to them the next Sabbath.

So after the congregation was dispensed, many of the Jews and religious proselytes followed Paul and Barnabas, who spoke to them convincing them to continue in the grace of God.

A. Campbell's Living Oracles Now, when going out, they requested that these words might be spoken to them, on the following Sabbath.

And when the synagogue was broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, persuaded them to persevere in the favor of God.

New Advent (Knox) Bible As they left, they were implored to preach the same message there on the next sabbath. And when the synagogue broke up, many Jews and many who worshipped the true God as proselytes followed Paul and Barnabas; and they preached to them, urging them to be true to the grace of God.

NT for Everyone As Paul and Barnabas were leaving, they begged them to come back the next sabbath and tell them more about these things. Many of the Jews and devout proselytes followed them once the synagogue was dismissed. They spoke to them some more, and urged them to remain in God’s grace.

20^th Century New Testament As Paul and Barnabas were leaving the Synagogue, the people begged for a repetition of this teaching on the next Sabbath.

After the congregation had dispersed, many of the Jews, and of the converts who joined in their worship, followed Paul and Barnabas, who talked with them and urged them to continue to rely upon the loving-kindness of God.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation When they had gone out of the synagogue, they asked that these words might also be preached to them on the next Sabbath. Now when the congregation was broken up, many of the Jews and worshipping proselytes followed Paul and Barnabas. When they spoke to them, they persuaded them to continue in the grace of God.

The KJV of v. 42 reads: And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. Translator comments: There is no manuscript warrant for the distinction between Jew and Gentile made in the KJV.

Revised Ferrar-Fenton Bible When they went out, they were requested to have those matters related to them in the time intervening between the next Sabbath. But when the assembly broke up, many of the Jews and pious proselytes followed Paul and Barnabas; who, addressing them, entreated them to adhere to the gift of God.

Free Bible Version As they were leaving, the people pleaded with them to tell them more the next Sabbath.

After the meeting in the synagogue, many of the Jews and the converts to Judaism followed Paul and Barnabas who spoke with them, encouraging them to continue to hold on to the grace of God.

God’s Truth (Tyndale) When they were come out of the Synagogue of the Jews, the Gentiles besought that they would preach the word to them between the Saboth days. When the congregation was broken up, many of the Jews and virtuous converts followed Paul and Barnabas, which spoke to them and exhorted them to continue in the grace of God.

Leicester A. Sawyer’s NT And when they had gone out, [the people] requested that these words might be spoken to them on the next sabbath. And the congregation being dismissed, many of the Jews and pious proselytes followed Paul and Barnabas, who gave them additional instructions, and persuaded them to continue in the grace of God.

Urim-Thummim Version And when the Jews were gone out of the synagogue, the Gentiles summoned that these Words might be spoken to them on the next sabbath.

Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the Grace of Elohim.

Weymouth New Testament As Paul and Barnabas were leaving the synagogue, the people earnestly begged to have all this repeated to them on the following Sabbath.

And, when the congregation had broken up, many of the Jews and of the devout converts from heathenism continued with Paul and Barnabas, who talked to them and urged them to hold fast to the grace of God.

Catholic Bibles (those having the imprimatur):

The Heritage Bible And the Jews going out of the synagogue, the other races⁴² called for these spoken words to be spoken to them the next Sabbath.

And when the synagogue was let out, many of the Jews and worshipping proselytes followed Paul and Barnabas, who, speaking to them, convinced them to continue in the grace of God.

⁴²13:42 races, ethnee, races, which the KJV translates as Gentiles.

New Catholic Bible .

New Jerusalem Bible As they left they were urged to continue this preaching the following Sabbath.

When the meeting broke up many Jews and devout converts followed Paul and Barnabas, and in their talks with them Paul and Barnabas urged them to remain faithful to the grace God had given them.

Revised English Bible–1989 As they were leaving the synagogue they were asked to come again and speak on these subjects next sabbath; and after the congregation had dispersed, many Jews and gentile worshippers went with Paul and Barnabas, who spoke to them and urged them to hold fast to the grace of God.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible As they left, the people invited Sha’ul and Bar-Nabba to tell them more about these matters the following Shabbat. When the synagogue meeting broke up, many of the born Jews and devout proselytes followed Sha’ul and Bar-Nabba, who spoke with them and urged them to keep holding fast to the love and kindness of God.

Hebraic Roots Bible But the Jews having gone out of the synagogue, the gentiles begged that these words be spoken to them on the next Sabbath.

And the synagogue being broken up, many of the Jews and of the devout proselytes followed Paul and Barnabas, who speaking to them persuaded them to continue in the grace of YAHWEH.

Holy New Covenant Trans. While Paul and Barnabas were leaving the house of worship, the people were begging them to come back on the next Sabbath day and tell them more about these things. After the meeting, many converts to the Jewish faith (who worshipped the true God) and many of the Jews followed Paul and Barnabas. Paul and Barnabas were persuading them to continue living in the help in time of need of God.

The Scriptures 2009 And when the Yehuim went out of the congregation, the nations begged to have these words spoken to them the next Sabbath.

And when the meeting of the congregation had broken up, many of the Yehuim and of the worshipping converts followed Sha’ul and Barnaa, who, speaking to them, were urging them to continue in the favour of Elohim.

Tree of Life Version As Paul and Barnabas were going out, the people kept begging them to speak these things to them the next Shabbat.

When the synagogue meeting broke up, many of the Jewish people and God-fearing inquirers followed Paul and Barnabas, who were speaking with them and trying to persuade them to continue in the grace of God.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...leaving but them [They] called (near) {them} to the+ between break (weekly) to be spoken [to] them the words these being loosened but the assembly follow Many [Men] [of] the jews and [of] the worshiping converts the paul and the barnabas Who* Speaking [to] them convinced them to remain [in] the favor [of] the god...

Alpha & Omega Bible AS PAULOS (Paul) AND BARNABAS WERE GOING OUT, THE PEOPLE KEPT BEGGING THAT THESE THINGS MIGHT BE SPOKEN TO THEM THE NEXT SABBATH (7th Day of Rest & Worship. i.e. Saturday).

NOW WHEN THE MEETING OF THE SYNAGOGUE HAD BROKEN UP, MANY OF THE JEWS AND OF THE THEOS (The Alpha & Omega) FEARING (Gentile) CONVERTS FOLLOWED PAULOS (Paul) AND BARNABAS, WHO, SPEAKING TO THEM, WERE URGING THEM TO CONTINUE IN THE GRACE OF THEOS (The Alpha & Omega).

Awful Scroll Bible The Jews indeed going-out from the drawing-together, the multitude was calling-by, that these-same sayings are to be spoken to them, together-among the sabbaths.

Moreover, the drawing-together being dismissed, many of the Jews and worshiping proselytes, follow Paul and Barnabas, which-certain speaking-with-regards-to them, were persuading them to continue-on in the Grace of God.

Concordant Literal Version Now, at their being out, they entreated that these declarations be spoken to them on the intervening sabbath."

Now the synagogue having broken up, many of the Jews and the reverent proselytes follow Paul and Barnabas, who, speaking to them, persuaded them to remain in the grace of God."

exeGeses companion Bible And the Yah Hudiym depart from the synagogue,

and the goyim entreat them

to speak these rhema to them the next shabbath.

And they release the synagogue,

and many of the Yah Hudiym

and venerating proselytes

follow Paulos and Bar Nabi:

who, speaking to them,

convince them to abide in the charism of Elohim:...

Orthodox Jewish Bible And as Rav Sha'ul and Bar-Nabba were going out, the people were begging that these dvarim be spoken to them the following Shabbos.

And when the gathering was dismissed, rabbim (many) of the Yehudim and of the Gerim (Proselytes) with chassidus followed Rav Sha'ul and Bar-Nabba, who urged them to remain in the Chen v'Chesed Hashem.

Rotherham’s Emphasized B. And <as they were going out> they kept on beseeching that |on the ensuingʹ^b sabbath| might be spoken unto them these things.

And ||when the congregation was broken up|| there followed many of the Jewsˎ and of the devout proselytes, with Paul and Barnabas; whoˎ indeedˎ |in speaking unto them| went on persuading them to abide in the favour of God.

^bOr: “intervening.”

Worrell New Testament And, as they were going out, they kept beseeching him that these words might be spoken to them on the next sabbath.

And, the synagogue having been dismissed, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, indeed, speaking to them, were persuading them to continue in the grace of God.

Expanded/Embellished Bibles:

The Amplified Bible As Paul and Barnabas were leaving [the synagogue], the people kept begging that these things might be spoken to them on the next Sabbath. When the congregation of the synagogue had been dismissed, many of the Jews and the devout converts to Judaism followed Paul and Barnabas, who, talking to them were urging them to continue in the grace of God.

An Understandable Version As Paul and Barnabas left [the synagogue], the people urged them to speak [more] about this message the next Sabbath day. Now when the synagogue service was over, many of the Jews and devoted proselytes [i.e., converts to the Jewish religion] followed Paul and Barnabas, who urged them to continue accepting the unearned favor of God.

The Expanded Bible While ·Paul and Barnabas [^Lthey] were leaving the synagogue, the people ·asked [urged; encouraged] them to tell them more about these things on the next Sabbath. When the meeting was over, many of the Jews and devout ·converts to Judaism [^Lproselytes] followed Paul and Barnabas from that place. Paul and Barnabas were persuading them to continue trusting in God’s grace.

Jonathan Mitchell NT Now at their being out from the midst of the synagogue, folks began asking them to come to their sides for assistance [and for] these gush-effects (or: sayings and declarations resulting from the flow) to be spoken to them [during the days] between, [leading] unto the next sabbath.

So with the breaking up of the gathering (the dissolving of the synagogue assembly), many of the Jews and the reverent proselytes (Gentiles who wished to embrace the Jewish faith) followed Paul and Barnabas who, in continuing to speak to them, began persuading and convincing them to be habitually remaining focused toward God's grace and favor. [D adds: Now accordingly it happened {for} God's Logos (Word; message; idea; reason) to go throughout the whole of the city].

P. Kretzmann Commentary And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath.

Now, when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.

Kretzmann’s commentary for Acts 13:38–43 has been placed in the Addendum.

Syndein/Thieme And when they (Barnabas and Paul) were going out of the synagogue, they {the Jews and the Gentiles} kept on begging that these words might be preached to them the next Sabbath.

{Note: What a message! They wanted to hear it again!}

Now when the congregation was broken up, many of the Jews and religious proselytes {gentiles who converted to Judaism and were circumcised} followed Paul and Barnabas who, speaking to them, persuaded {perfect tense -a continual, habitual activity} them to continue in the grace of God.

{Note: Almost the entire city came to hear the message. Paul and Barnabas probably spent the week teaching and teaching. The word spread. Everyone wanted to hear.}

Translation for Translators People asked Paul and Barnabas to speak to them again the next Jewish day of rest.

Acts 13:42-43

After Paul finished speaking, while he and Barnabas were leaving the Jewish meeting place, many of the people there repeatedly requested that on the next ◂Sabbath/Jewish day of rest► the two of them should speak to them again about those things that Paul had just told them. After they began to leave that meeting, many of them went along with Paul and Barnabas. They consisted of Jews and also of non-Jews who had accepted the things that the Jews believe. Paul and Barnabas continued talking to them, and were urging them to continue believing the message that God kindly forgives people’s sins because of what Jesus did.

The Voice Paul and Barnabas prepared to leave the synagogue, but the people wanted to hear more and urged them to return the following Sabbath. As the people dispersed after the meeting, many Jews and converts to Judaism followed Paul and Barnabas. Privately Paul and Barnabas continued teaching them and urged them to remain steadfast in the grace of God.

Bible Translations with Many Footnotes:

Lexham Bible Response to the Message in Pisidian Antioch

And as [*Here “as ” is supplied as a component of the temporal genitive absolute participle (“were going out”)] they were going out, they began urging [*The imperfect tense has been translated as ingressive here (“began urging”)] that these things be spoken about to them on the next Sabbath.

And after [*Here “after ” is supplied as a component of the temporal genitive absolute participle (“had broken up”)] the synagogue had broken up, many of the Jews and the devout [Or “God-fearing”] proselytes followed Paul and Barnabas, who were speaking to them and [*Here “and ” is supplied because the previous participle (“were speaking to”) has been translated as a finite verb] were persuading them to continue in the grace of God.

NET Bible® As Paul and Barnabas¹⁵⁵ were going out,¹⁵⁶ the people¹⁵⁷ were urging¹⁵⁸ them to speak about these things¹⁵⁹ on the next Sabbath. When the meeting of the synagogue¹⁶⁰ had broken up,¹⁶¹ many of the Jews and God-fearing proselytes¹⁶² followed Paul and Barnabas, who were speaking with them and were persuading¹⁶³ them¹⁶⁴ to continue¹⁶⁵ in the grace of God.

^155tnGrk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

^156tnOr “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

^157tnGrk “they”; the referent (the people) has been specified in the translation for clarity.

^158tnOr “begging,” “inviting.”

^159tnOr “matters.”

^160snSee the note on synagogue in 6:9.

^161tnBDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγς when the meeting of the synagogue had broken up Ac 13:43.”

^162tnNormally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomenas] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

^163tnThis is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

^164tnGrk “who, as they were speaking with them, were persuading them.”

^165tnThe verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

The Spoken English NT When Paul and Barnabas left, the people invited them to talk about these things^ggg on the next Sabbath.

As the synagogue let out, lots of the Jews and the devout converts to Judaism followed Paul and Barnabas. They spoke to them and were urging them to stay in God’s grace.

^ggg.Lit. “they asked that these things be spoken about to them on the next Sabbath.”

Wilbur Pickering’s New T. the reaction
Now as the Jews were going out of the synagogue, the Gentiles implored repeatedly²⁴ that these words might be spoken to them the next Sabbath.

When the synagogue service was dismissed, many of the Jews and the devout proselytes followed Paul and Barnabas, who started addressing them urging them to continue in the grace of God.

(24) We have here an important set of variant readings, wherein the evidence is rather badly divided. I have decided to give the Greek, for those who can handle it, but will here give a literal rendering of the four variants. This footnote will be placed in the Addendum.

Literal, almost word-for-word, renderings:

Benjamin Brodie’s trans. Now, as they [Paul and Barnabas] were departing, they [the proselytes in the synagogue] repeatedly pleaded with them [Paul and Barnabas] to continue speaking these words [more details on the same topic] to them on the next sabbath.

Then, after the synagogue was dismissed, many of the Jews and God-fearing proselytes [of the gate] followed Paul and Barnabas, who were speaking to them, trying to persuade them to continue abiding by the grace of God [change in protocol away from the law].

Charles Thomson NT And on their going out of the synagogue of the Jews, the Gentiles intreated that these things might be spoken to them, in the interim till the next sabbath.

And when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas, who spoke to them and exhorted them to persevere in the grace of God.

Context Group Version And as they went out, they implored that these words might be spoken to them the next Sabbath.

Now when the community center broke up, many of the Judeans and of the devout resident aliens followed Paul and Barnabas; who, speaking to them, urged them to continue in the favor of God.

Far Above All Translation And when they had gone out of the synagogue of the Jews, the Gentiles pleaded with them for the words to be spoken to them on the intervening Sabbath.

And when the synagogue gathering had broken up, many of the Jews and the devout proselytes followed Paul and Barnabas, who addressed them and persuaded them to continue in the grace of God.

Modern Literal Version 2020 But after the Jews went-out of the synagogue, the Gentiles were pleading for the declarations to be spoken to them at the ensuing Sabbath.

Now after the synagogue was dissolved, many of the Jews and the pious Jewish-converts followed Paul and Barnabas; who, while speaking, were persuading them to remain in the favor of God.

New American Standard As Paul and Barnabas [Lit they] were going out, the people repeatedly begged to have these things [Lit words] spoken to them the next Sabbath. Now when the meeting of the synagogue had broken up, many of the Jews and the God-fearing proselytes [I.e., Gentile converts to Judaism] followed Paul and Barnabas, who were speaking to them and urging them to continue in the grace of God.

New King James Version Blessing and Conflict at Antioch

^[n]So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.

^[n] Or And when they went out of the synagogue of the Jews; NU And when they went out, they begged

NT (Variant Readings) And as they °went out |of the synagogue of the Jews, the Gentiles| besought that these words might be spoken to them the next sabbath.

°CT-went out, they besought...

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

The gist of this passage: After Paul spoke to the people in the synagogue, many of the attendees took Paul aside and hoped that he would come back and they encouraged him to stay with the grace of God.

42-43

Acts 13:42a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
éxeimi (ἔξειμι) [pronounced EX-ī-mee]	going out, issuing, leaving (a place), escaping (to the shore); departing, getting (to land)	masculine plural, aorist participle; genitive/ablative case	Strong’s #1826
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
autôn (αὐτν) [pronounced ow-TOHN]	their, theirs; of them; from them; them; same; the (these) things	3^rd person masculine plural personal pronoun; ablative/ genitive case	Strong’s #846
This pronoun is missing from the Scrivener Textus Receptus. Although the Byzantine Greek text has this pronoun, they make note of the alternate reading.

Translation: While going out from them,...

All services come to an end, so this one came to an end, and people are exiting the building to return home.

Acts 13:42b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
parakaleô (παρακαλέω) [pronounced pahr-ahk-ahl-EH-oh]	to exhort, to console; to call [near, for]; to invite, to invoke; to (be of good) comfort, to desire, to (give) exhort (-ation), to entreat, to pray	3^rd person plural, imperfect active indicative	Strong’s #3870
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
to (τό) [pronounced toh]	the; this, that; to the, towards the	neuter singular definite article; accusative case	Strong’s #3588
metaxu (μεταξύ) [pronounced meht-ax-OO]	intervening, or (by implication) adjoining, between, meanwhile, next; after, afterwards	adverb/adjective	Strong’s #3342
sabbaton (σάββατον) [pronounced SAHB-baht-on]	Sabbath [day, week]; seventh day; Saturday	neuter singular noun, accusative case	Strong’s #4521
laléô (λαλέω) [pronounced lah-LEH-oh]	to speak, to talk, to utter; the voice, or the sound, or the vocal cords are emphasized	aorist passive infinitive	Strong’s #2980
autois (αὐτος) [pronounced ow-TOIC]	them, in them, by them; to them, for them; by means of them; with them; same	3^rd person masculine plural personal pronoun; locative, dative or instrumental case	Strong’s #846
ta (τά) [pronounced taw]	the; these, those, to this, towards that; the [things]	neuter plural definite article; accusative case	Strong’s #3588
Although my Westcott Hort text with the morphology has a nominative case here, it ought to be the accusative case.
hrmata (ῥήματα) [pronounced HRAY-maht-ah]	words, speech, discourses, utterances; saying; things which is spoken; commands, orders, directions, proclamations; things, objects, matters, events; ideas	neuter plural noun; accusative case	Strong’s #4487
tauta (τατα) [pronounced TAU-taw]	these, these things	intermediate demonstrative pronoun; neuter plural; accusative case	Strong's #3778 (also known as Strong's #5023)

Translation: ...[the synagogue congregants] were desiring [Paul and Barnabas to return] to them [the synagogue congregants] to be spoken to [with] these words on the next Sabbath.

I have assumed that the subject (many of the Jews and their converts) and the object (Paul and Barnabas) are so ordered throughout vv. 42–43. Since this is confusing in the English, I have specified the subject and direct objects throughout.

The aorist passive infinitive of to speak is somewhat difficult to translate; but the emphasis seems to be upon synagogue congregants receiving the speech or receiving the words of Paul and Barnabas.

I think we should understand Paul has concluded the message, and he and Barnabas (and anyone else that might be with them) are beginning to walk towards the exit. Many of the congregants in the synagogue stop them and ask them to come back next Saturday and say these same things. What appears to be the intention is, they are going to bring their friends and relatives to hear them.

This is a very good sign when the congregants beg Paul and Barnabas to return and teach the same thing. That indicates strong positive volition. This suggests that many were evangelized and it took; and they want to bring back friends and relatives to hear these same things. Further, they are interested themselves to hear these things taught again.

The Byzantine Greek text is quite different at this point (although there are many words which are the same and some of the word order is the same). Whereas I found the Westcott Hort text to be rather straightforward, despite the problem with the masculine plural subjects and objects, there were some difficulties with the Byzantine Greek text. Nevertheless, I include their text below:

Acts 13:42b (the Byzantine Greek text)
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
The Byzantine Greek text was so different from the Westcott Hort text, attempting to show the differences within the Greek text table above would have been too confusing. Therefore, I will simply include the alternate text here, with an English translation to follow. The Scrivener Textus Receptus is the same reading here as the Byzantine Greek text (which is often the case).
There is also some additional variant text in the Byzantine Greek text.
tôn (τν) [pronounced tohn]	the, of the, from the; of this, from that, [away, out] from the; from the source of; by the; than the	masculine plural definite article; genitive and ablative cases	Strong’s #3588
Ioudaíoi (̓Iουδαοὶ) [pronounced ee-ou-DYE-oy]	Jews, those from Judæa, Judæans; those who are Jewish, belong to the Jewish nation or are Jewish as respects to birth, origin, religion	masculine plural proper noun; genitive/ablative case	Strong’s #2453
parakaleô (παρακαλέω) [pronounced pahr-ahk-ahl-EH-oh]	to exhort, to console; to call [near, for]; to invite, to invoke; to (be of good) comfort, to desire, to (give) exhort (-ation), to entreat, to pray	3^rd person plural, imperfect active indicative	Strong’s #3870
ta (τά) [pronounced taw]	the; this, that	neuter plural definite article; nominative case	Strong’s #3588
ethnê (ἔθνη) [pronounced EHTH-nay]	Gentiles, pagans; peoples [as distinguished from Jews]; Gentile nations; in the OT, foreign nations not worshiping the true God, Paul uses the plural for Gentile Christians and for pagan Gentiles	neuter plural noun, nominative case	Strong’s #1484
Although, according to the morphology of my e-sword Greek text, this is listed as a nominative, I think that it should be an accusative (the form is the same for the neuter plural noun).
This alternate text is the only time the word gentiles appears in this chapter.
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
to (τό) [pronounced toh]	the; this, that; to the, towards the	neuter singular definite article; accusative case	Strong’s #3588
metaxu (μεταξύ) [pronounced meht-ax-OO]	intervening, or (by implication) adjoining, between, meanwhile, next; after, afterwards	adverb/adjective	Strong’s #3342
sabbaton (σάββατον) [pronounced SAHB-baht-on]	Sabbath [day, week]; seventh day; Saturday	neuter singular noun, accusative case	Strong’s #4521
laléô (λαλέω) [pronounced lah-LEH-oh]	to speak, to talk, to utter; the voice, or the sound, or the vocal cords are emphasized	aorist passive infinitive	Strong’s #2980
autois (αὐτος) [pronounced ow-TOIC]	them, in them, by them; to them, for them; by means of them; with them; same	3^rd person masculine plural personal pronoun; locative, dative or instrumental case	Strong’s #846
ta (τά) [pronounced taw]	the; these, those, to this, towards that; the [things]	neuter plural definite article; accusative case	Strong’s #3588
hrmata (ῥήματα) [pronounced HRAY-maht-ah]	words, speech, discourses, utterances; saying; things which is spoken; commands, orders, directions, proclamations; things, objects, matters, events; ideas	neuter plural noun; accusative case	Strong’s #4487
hrmata (ῥήματα) [pronounced HRAY-maht-ah]	words, speech, discourses, utterances; saying; things which is spoken; commands, orders, directions, proclamations; things, objects, matters, events; ideas	neuter plural noun; accusative case	Strong’s #4487
The Byzantine Greek text appears to have words, words; but presents the alternate reading, these words. I would assume their alternate reading is simply that of the Scrivener Textus Receptus.
tauta (τατα) [pronounced TAU-taw]	these, these things	intermediate demonstrative pronoun; neuter plural; accusative case	Strong's #3778 (also known as Strong's #5023)
Tauta is in the Scrivener Textus Receptus.

Translation: The Jews entreated the gentiles to be spoken to by them on the next Sabbath these words.

Second Translation: The Jews began entreating, the gentiles [also], for the next Sabbath to be spoken to by them these words.

I do not recall Barnabas as being a gentile; and Paul is certainly a Jew. I don’t know that I find any evidence that Luke would have used such a designation as gentiles for Paul and Barnabas. Therefore, the first translation I attempted simply does not fit the people involved.

The second translation matches up with the Byzantine Greek text quite well; except that we would have expected a kai to precede the gentiles.

If this is the accurate text, it is moderately difficult to explain as is (but the second translation seems to correctly render what we find here). Have some words dropped out from this text? Should the entire subject be, the Jews and their gentile converts? That would make more sense and jive with the Westcott Hort text.

I do not tend to examine these three sets of text for each and every verse. It would be too mentally exhausting. Furthermore, we do not generally find the texts to be so different. When it is obvious that there are alternate readings, then I look at the other texts, sometimes word-by-word. As is most often the case, most of these alternate readings make little difference in the overall interpretation of the text.

The key difference—and all of my writing to this point may have obscured this—is the additional words the gentiles. Given the Westcott Hort text below (which also requires some additional words), was there an attempt by some scribe to fill in the blanks of who is making the request?

In later verses in this chapter, there will be an emphasis on the gentiles, because, over the next week, the Jews are going to go negative.

My opinion is, Luke is soft-pedaling the gentile stuff throughout (including here). He implies, in several verses, as we have already seen, that there are gentiles in Antioch of Pisidia; Luke does not actually use the words gentile or gentiles. For that reason, I do not believe that we have the word gentiles here. I believe again, it is implied that they are among the congregants, but this is not outright stated.

However, when we come to the end of this chapter, the word gentiles will be used three times, because there is a thrust of this passage that we will get in the end. We don’t have that yet; but next Sabbath, we will.

So, throughout, Luke implies that there are converted gentile congregants without actually using the word gentile; but the response of the gentiles as over against the response of the Jews, that is going to be remarkable. This disparate response is not clear to Paul and Barnabas yet; but next week, it would be. So, at this point in our narrative, it is not important to emphasize that there are gentile converts in attendance. However, next week, the positive response of the gentiles (as opposed to the negative response of the Jews) is going to stand out to Paul and Barnabas.

Acts 13:42 (Westcott Hort text) While going out from them, [the synagogue congregants] were desiring [Paul and Barnabas to return] to them [the synagogue congregants] to be spoken to [with] these words on the next Sabbath. (Kukis mostly literal translation)

If we are able to sort out who is making the request and who they are making the request of, then the Westcott Hort text makes perfect sense. The words I have added are simply keeping the subjects and direct objects clear.

Unfortunately, all of this discussion ends up obscuring what is taking place here, which is, the people who attend the synagogue want Paul and Barnabas to come back the next Saturday (Sabbath) and speak these words. This is true in the Westcott Hort text and in the text of the other readings.

Acts 13:43a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
luô (λύω) [pronounced LOO-oh]	being loosen; setting free; dissolving; severing; breaking; destroying, demolishing	feminine singular, aorist passive participle, genitive/ablative case	Strong’s #3089
Thayer definitions: 1) to loose any person (or thing) tied or fastened; 1a) bandages of the feet, the shoes; 1b) of a husband and wife joined together by the bond of matrimony; 1c) of a single man, whether he has already had a wife or has not yet married; 2) to loose one bound, i.e. to unbind, release from bonds, set free; 2a) of one bound up (swathed in bandages); 2b) bound with chains (a prisoner), discharge from prison, let go; 3) to loosen, undo, dissolve, anything bound, tied, or compacted together; 3a) an assembly, i.e. to dismiss, break up; 3b) laws, as having a binding force, are likened to bonds; 3c) to annul, subvert; 3d) to do away with, to deprive of authority, whether by precept or act; 3e) to declare unlawful; 3f) to loose what is compacted or built together, to break up, demolish, destroy; 3g) to dissolve something coherent into parts, to destroy; 3h) metaphorically, to overthrow, to do away with.
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
sunagôgê (συναγωγή) [pronounced soon-ag-oh-GAY]	synagogue, assembly, congregation; an assemblage of persons; specifically a Jewish synagogue (the meeting or the place)	feminine singular noun, genitive/ablative case	Strong’s #4864

Translation: When [the people] were being dismissed from the synagogue,...

I do not know the procedures which are followed in the ancient synagogues. Can Paul and Barnabas speak and then simply walk out? That appears to be the case in v. 42. Were the people then separately dismissed, as we read in v. 43a? It appears that there are two exits being made from the synagogue—Paul and Barnabas in v. 42a and the people in general in v. 43a. If I am properly understanding this, there may have been a minute or so between the two events.

Maybe I am reading too much into this. Paul and Barnabas may have simply spoken to two groups of people; or the people who asked Paul and Barnabas to return the next Sabbath, just wanted to keep on talking with them. What happened was a great revelation—it spoke to them deep in their souls—and they just could not let this end. They wanted more of what Paul and Barnabas were teaching.

At this point, there is no real differentiation being made between Jews and gentiles. That there are gentile converts there has been indicated throughout without using the word gentile (I discussed this in greater detail when reviewing the alter nature text readings of the Byzantine Greek text and Scrivener Textus Receptus). I do not think that, at this point, Paul and Barnabas are making any distinctions between the Jews and the gentiles. They are aware that there are some gentile converts in this congregation, but neither Paul nor Barnabas is thinking, “Those guys here are the Jews, and this other group over here are the gentile converts.” There is no reason to distinguish between these groups of people at this point in the narrative (on this first Sabbath). However, that is going to change on the following Sabbath.

I do believe that Luke, in his recording of these events, does not use the word gentile, but simply implies that there are gentile converts there without using the word gentile. At this point, there is no issue; no reason to distinguish between Jews and gentiles. Luke, by not using the word gentile up to this point is emphasizing this.

Acts 13:43b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
akoloutheô (ἀκολουθέω) [pronounced ak-ol-oo-THEH-oh]	to follow [one who precedes], to join [one as his attendant, as a disciple], to accompany [one]; to become or to be his disciple; to side with his party	3^rd person plural, aorist active indicative	Strong’s #190
polus, pollos (πολύς, πολλός) [pronounced poll-OOS, pol-LOSS]	many, much, great, large; often, mostly, largely as a substantive: many things	masculine plural adjective; nominative case	Strong’s #4183
tôn (τν) [pronounced tohn]	the, of the, from the; of this, from that, [away, out] from the; from the source of; by the; than the	masculine plural definite article; genitive and ablative cases	Strong’s #3588
Ioudaíoi (̓Iουδαοὶ) [pronounced ee-ou-DYE-oy]	Jews, those from Judæa, Judæans; those who are Jewish, belong to the Jewish nation or are Jewish as respects to birth, origin, religion	masculine plural proper noun; genitive/ablative case	Strong’s #2453
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
tôn (τν) [pronounced tohn]	the, of the, from the; of this, from that, [away, out] from the; from the source of; by the; than the	masculine plural definite article; genitive and ablative cases	Strong’s #3588
sébomai (σέβομαι) [pronounced SEB-om-ahee]	showing reverence for, revering, adoring, being devout, being religious, a pious person, worshiping	masculine plural, present (deponent) middle/passive participle, genitive/ablative case	Strong’s #4576
prosêlutoi (προσήλυτοι) [pronounced pros-Ā-loo-toy]	strangers, foreigners, aliens, immigrants, those who come from his people to another people; converts, proselytes	masculine plural noun; genitive/ablative case	Strong’s #4339
tô (τ) [pronounced toh]	in the; by the, to the; by means of the; for the benefit [advantage] of; for the disadvantage of	masculine singular definite article; locative, dative, or instrumental case	Strong’s #3588
Paûlos (Παλος) [pronounced POW-loss]	small, little; transliterated, Paul, Paulos, Paulus	masculine singular proper noun; a person; dative, locative or instrumental case	Strong’s #3972
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
tô (τ) [pronounced toh]	in the; by the, to the; by means of the; for the benefit [advantage] of; for the disadvantage of	masculine singular definite article; locative, dative, or instrumental case	Strong’s #3588
Barnabas (Βαρνάβας) [pronounced bar-NAB-as]	son of rest; transliterated Barnabas	masculine singular proper noun person, accusative case	Strong’s #921
In v. 7, it was Barnabas and Saul; now it is Paul and Barnabas.

Translation: ...many of the Jews and the pious converts followed Paul and Barnabas.

Earlier I suggested that there were gentiles in the Antioch synagogue. This seems to suggest that. Pious converts would not be a designation given to Jews. However, as I have pointed out, Luke does not use the words pious gentile converts. Again, distinguishing between Jews and gentiles right now is not really a thing.

It is a positive thing that they are approaching Paul and Barnabas together. Luke is saying that there are many Jews and gentiles who are following Paul and Barnabas at this time, who are very positive toward the message which they just heard.

A key word here is many. So, it was more than one or two or three who approached Paul and Barnabas; but it was not the entire group.

Also significant, you may recall that the synagogue leaders were mentioned previously (they were the ones to ask Paul and Barnabas to speak); but they are not specifically named here. Although we therefore do not know how they responded, let me suggest that some synagogue leaders liked what they heard and others withheld judgment.

So behind the scenes are some Jews. They are aware of how well this message went over in their synagogue. However, they are not voicing dissent quite yet. Maybe they are actually considering the gospel message which they heard. But, by the time a week passes, there will be quite a schism in this synagogue between Jews and gentiles. The seeds of the schism are merely suggested here, but not stated outright.

Paul and Barnabas would have a take on this congregation of people at this time, and that take would be, they responded very positively and they liked very much what Paul had to say (we don’t know if Barnabas even spoke). That is the thinking of Paul and Barnabas at this time; and that is the excellent writing of Luke, to convey this same point of view.

Acts 13:43c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hoitines (οἵτινες) [pronounced HOIT-een-ehs]	which, whoever, whatever, who	masculine plural, relative pronoun; nominative case	Strong’s #3748
proslaléō (προσλαλέω) [pronounced pros-lal-EH-oh]	speaking to (with), talking to, conversing with	masculine plural, present active participle, nominative case	Strong’s #4354
The following pronoun is found in the Westcott Hort text. It is missing from the Byzantine Greek text (but found in the Scrivener Textus Receptus).
autois (αὐτος) [pronounced ow-TOIC]	them, in them, by them; to them, for them; by means of them; with them; same	3^rd person masculine plural personal pronoun; locative, dative or instrumental case	Strong’s #846

Translation: [The Jews and converts] continued speaking with [Paul and Barnabas].

Literally, this read, the continued speaking with them. I felt that it made more sense to specify the subject and object. So the congregants first asked Paul and Barnabas to come back the following Saturday; but they kept on speaking to them, almost as though they did not want to let them go (I mean this in a good way, not in an oppressive way).

What Paul said in the synagogue pulled a lot of things together for the people there.

Let me suggest that some people believed; some people were still thinking about what they heard, and maybe a handful have their doubts. Those who believed and those who are thinking about it are speaking with Paul and Barnabas right here.

Acts 13:43d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
peithô (πείθω) [pronounced PIE-thoh]	convincing (by argument, true or false), persuading; agreeing, assuring, believing, having confidence in, trusting; obeying; being contented; being yielded to	3^rd person plural, imperfect active indicative	Strong’s #3982
autous (αὐτούς) [pronounced ow-toose]	them, to them, toward them; same	3^rd person masculine plural personal pronoun; accusative case	Strong’s #846
prosménō (προσμένω) [pronounced pros-MEHN-oh]	to remain (in a place, with a person, with a thing), to stay further, to adhere to, persevere in; to abide still, to be with, to cleave unto, to continue in (with)	present active infinitive	Strong’s #4357
Instead of the previous verb, the Byzantine Greek text and Scrivener Textus Receptus both have the synonym:
epiménō (ἐπιμένω) [pronounced ep-ee-MEHN-oh]	to continue; to stay (over), to remain, to abide	present active infinitive	Strong’s #1961
tê (τ) [pronounced tay]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of; who	feminine singular definite article; dative, locative and instrumental cases	Strong’s #3588
charis (χάρις) [pronounced KHAHR-iç]	grace, graciousness; acceptable, benefit, favour, gift, joy, liberality, pleasure, thanks	feminine singular noun; dative, locative or instrumental case	Strong’s #5485
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, genitive/ablative case	Strong’s #2316

Translation: They were persuading [Paul and Barnabas] to stay with the grace of God.

In the translation, this sounds like sort of a general statement. I don’t think that this was meant to be a general statement like, God be with you. I believe that Paul, in his entire message, made a distinction between the Law of Moses and the grace of God through Jesus Christ. Although there is some mention of that in the recorded message, I think Paul gave a lengthier presentation.

Regarding the words which we read here. I can see how someone might understand this to mean, “You were veering off course from the grace of God; you need to come back to that.” However, the message of Jesus is clearly gracious when compared to the message of keeping the Law of Moses. So I view them as positively responding to the teaching of Paul.

We certainly did not read all of Paul’s words. I suspect that he emphasized grace in several places, and that the ones hearing his message grabbed on to that grace. I believe the idea is, they are urging Paul and Barnabas to stay with this message of grace. “Come back and speak this message to us again; and do not veer away from this message of grace.”

Acts 13:43 When [the people] were being dismissed from the synagogue, many of the Jews and the pious converts followed Paul and Barnabas. [The Jews and converts] continued speaking with [Paul and Barnabas]. They were persuading [Paul and Barnabas] to stay with the grace of God. (Kukis mostly literal translation)

Acts 13:42–43 While going out from them, [the synagogue congregants] were desiring [Paul and Barnabas to return] to them [the synagogue congregants] to be spoken to [with] these words on the next Sabbath. When [the people] were being dismissed from the synagogue, many of the Jews and the pious converts followed Paul and Barnabas. [The Jews and converts] continued speaking with [Paul and Barnabas]. They were persuading [Paul and Barnabas] to stay with the grace of God. (Kukis mostly literal translation)

Even though I have added a number of words in here, the key was simply to keep the subjects and objects separated, so that the sentences would make more sense.

Acts 13:42–43 Finally, as Paul and Barnabas were done and they exited the synagogue. Many of the people asked Paul and Barnabas to return next week to teach these same things. After everyone had been officially dismissed from the synagogue, many of the Jews there, along with some gentile converts, followed Paul and Barnabas and continued speaking with them. They were asking Paul and Barnabas to remain with the grace of God. (Kukis paraphrase)

What appears to be the case is, Paul and Barnabas were approached by two waves of congregants. The first wave came to them and said, “Please come back next week and teach the same thing!” The second wave came—probably a larger number of them—and said, “Stay with the grace of God.” Or, in the alternative, quite a number of people followed Paul and Barnabas, and just did not want to stop talking with them. What they had heard really put a lot of things together for them, and they were quite jazzed about this Sabbath-day event.

——————————

Paul's Sermon/Response for the Second Sabbath in Antioch

A week passes. We are well-aware of the positive response that Paul received on the previous Sabbath. Paul and Barnabas returned, probably expecting more of the same. But, that was not what was going to happen. The response on Sabbath Day two was going to be quite different.

But in the coming Sabbath, nearly everyone [in] the city was assembled to hear the Word of God. But having seen [this] the Jews the crowds, are filled with envy and they are refuting the [things said] by Paul, to [the] things being spoken, they were reviling [them].

Acts

13:44–45

On the coming Sabbath, nearly the entire city was assembled to hear the Word of God. The [religious] Jews, having seen [this], are filled with envy. They are refuting the [things said] by Paul. Regarding [the] things being said, [the religious Jews] continued railing against [them].

When the next Sabbath day came, almost the entire city was gathered in order to hear the Word of God. However, the religious Jews, having seen this massive crowd, were fill with jealousy. Therefore, they made an attempt to refute all the things which Paul had said. They kept on railing against Paul’s words, claiming that his interpretation was faulty.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But in the coming Sabbath, nearly everyone [in] the city was assembled to hear the Word of God. But having seen [this] the Jews the crowds, are filled with envy and they are refuting the [things said] by Paul, to [the] things being spoken, they were reviling [them].

Complete Apostles Bible On the coming Sabbath, almost all the city was assembled to hear the word of God.

And the Jews, seeing the crowds, they were filled with jealousy and spoke against the things being said by Paul, contradicting and blaspheming.

Douay-Rheims 1899 (Amer.) But the next sabbath day, the whole city almost came together, to hear the word of God.

And the Jews, seeing the multitudes, were filled with envy and contradicted those things which were said by Paul, blaspheming.

Holy Aramaic Scriptures And the next Shabtha {Sabbath}, all the city gathered to hear The Miltheh d'Alaha {The Word of God}.

And when the Yehudaye {the Judeans/the Jews} saw the many gathered, they were filled with envy, and they rose up to oppose the words which Paulus {Paul} had spoke, and they were reviling.

James Murdock’s Syriac NT And the next sabbath, the whole city assembled to hear the word of God.

And when the Jews saw the great assembly, they were filled with envy, and set them selves against the words which Paul spoke, and blasphemed.

Original Aramaic NT And on another Sabbath, the whole city gathered to hear the word of God.

And when the Jews saw the great crowds, they were filled with anger, and they were opposing the words which Paulus was speaking and they were blaspheming.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And on the Sabbath after, almost all the town came together to give hearing to the word of God.

But when the Jews saw such a great number of people, they were full of envy and said evil words against Paul's preaching.

Bible in Worldwide English The next Sabbath day almost all of the people in that city gathered to hear Gods word. The leaders of the Jews saw that many people came. They were very jealous. They talked back to Paul and said he was not telling the truth. They also said wrong things about him.

Easy English On the next Jewish day of rest, almost everyone in the town came together to hear the Lord God's message. But when some Jews saw the crowds of people, they became angry. They were very jealous because the people listened to Paul and Barnabas. They said that Paul was teaching wrong things. They also said bad things against him.

Easy-to-Read Version–2008 On the next Sabbath day, almost all the people in the city came together to hear the word of the Lord. When the Jews there saw all these people, they became very jealous. Shouting insults, they argued against everything Paul said.

God’s Word™ On the next day of rest—a holy day, almost the whole city gathered to hear the Lord’s word. When the Jews saw the crowds, they became very jealous. They used insulting language to contradict whatever Paul said.

Good News Bible (TEV) The next Sabbath nearly everyone in the town came to hear the word of the Lord. When the Jews saw the crowds, they were filled with jealousy; they disputed what Paul was saying and insulted him.

J. B. Phillips —but a week later he meets bitter opposition

On the next Sabbath almost the entire population of the city assembled to hear the message of God, but when the Jews saw the crowds they were filled with jealousy and contradicted what Paul was saying, covering him with abuse.

The Message When the next Sabbath came around, practically the whole city showed up to hear the Word of God. Some of the Jews, seeing the crowds, went wild with jealousy and tore into Paul, contradicting everything he was saying, making an ugly scene.

NIRV On the next Sabbath day, almost the whole city gathered. They gathered to hear the word of the Lord. When the Jews saw the crowds, they became very jealous. They began to disagree with what Paul was saying. They said evil things against him.

New Life Version Paul and Barnabas Go to the People Who Are Not Jews

Almost all of the people of the town came to hear the Word of God on the next Day of Rest. The Jews were filled with jealousy when they saw so many people. They spoke against the things Paul said by saying he was wrong. They also spoke against God.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible GOODBYE, JEWS; HELLO, NON-JEWS

Nearly the whole city showed up the next week. They wanted to hear what the visitors had to say about the Lord. Jews saw the crowd these men attracted—and got downright jealous. So they started badmouthing Paul and arguing against what he said.

Contemporary English V. The next Sabbath almost everyone in town came to hear the message about the Lord. When the Jewish people saw the crowds, they were very jealous. They insulted Paul and spoke against everything he said.

The Living Bible The following week almost the entire city turned out to hear them preach the Word of God.

But when the Jewish leaders [the Jewish leaders, literally, “the Jews.” cursed, or “blasphemed.”] saw the crowds, they were jealous, and cursed and argued against whatever Paul said.

New Berkeley Version .

New Living Translation Paul Turns to the Gentiles

The following week almost the entire city turned out to hear them preach the word of the Lord. But when some of the Jews saw the crowds, they were jealous; so they slandered Paul and argued against whatever he said.

The Passion Translation The following week, nearly everyone in the city gathered to hear the word of God. When the Jewish leaders saw the size of the crowds, vicious jealousy filled their hearts and they rose up to oppose what Paul was teaching. They insulted him and argued with him over everything he said.

Plain English Version The next Saturday, nearly all the people in that town came together to hear God’s message about Jesus. But the Jewish leaders saw those big mobs of people, and they got really jealous. They started saying bad things to the people about Paul, and they told them, “Paul is telling lies. His message about Jesus is not true.”

UnfoldingWord Simplified T. On the next Sabbath day, most of the people in Antioch came to the Jewish meeting place to hear Paul and Barnabas speak about the Lord Jesus. But the leaders of the Jews became extremely jealous when they saw the large crowds of people that were coming to hear Paul and Barnabas. So they began to contradict the things that Paul was saying and also to insult him.

William's New Testament The next sabbath almost the whole town turned out to hear God's message. But when the Jews saw the crowds, they were completely overcome by their jealousy and began to contradict the statements made by Paul, and even to abuse him.

Partially literal and partially paraphrased translations:

American English Bible Then on the next Sabbath, most of the city had assembled there to hear the word of God. And when the Judeans saw all these people, they became extremely jealous and started contradicting the things that Paul was saying in blasphemous ways.

Beck’s American Translation .

Breakthrough Version On the coming Sabbath, nearly all the city was gathered together to hear the Master's message. When the Jewish people saw the crowds, they were filled with jealousy and were expressing opposition to the things being spoken by Paul, speaking hurtful words.

Len Gane Paraphrase But the next Sabbath nearly the whole city gathered to hear the Word of God. When the Jews saws the large crowds, they were filled with envy and started speaking against--contradicting and blaspheming--those things which Paul had talked about.

A. Campbell's Living Oracles And, on the following Sabbath, almost the whole city was gathered together, to hear the word of God. But the Jews, seeing the multitudes, were filled with zeal; and opposed the things which were spoken by Paul, contradicting and reviling.

New Advent (Knox) Bible On the following sabbath almost all the city had assembled to hear God’s word. The Jews, when they saw these crowds, were full of indignation, and began to argue blasphemously against all that Paul said.

NT for Everyone A light to the Gentiles

On the next sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the crowds, they were filled with righteous indignation, and spoke blasphemous words against what Paul was saying.

20^th Century New Testament On the following Sabbath, almost all the city gathered to hear God's Message. But the sight of the crowds of people filled the minds of the Jews with jealousy, and they kept contradicting Paul's statements in violent language.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation On the next Sabbath day almost the entire city came together to hear the Word of God. But when the Jews saw these great crowds, they became jealous, and started speaking against these things that had been spoken by Paul, contradicting and hurling insults.

Revised Ferrar-Fenton Bible The Jews Reject the Gospel.

Then on the Sabbath following, nearly the whole town collected to hear the message of God. But the Jews, seeing the crowds, were filled with rage, and sneeringly contradicted the statements of Paul.

Free Bible Version The following Sabbath almost the whole town turned out to hear the word of God. However when the Jews saw the crowds, they became extremely jealous, contradicting what Paul was saying and cursing him.

International Standard V The next Sabbath almost the whole town gathered to hear the word of the Lord. [Other mss. read of God] But when the Jewish leaders [I.e. Judean leaders; lit. the Jews] saw the crowds, they were filled with jealousy and began to object to the statements made by Paul and even to abuse him.

Weymouth New Testament On the next Sabbath almost the whole population of the city came together to hear the Lord's Message. Seeing the crowds, the Jews, filled with angry jealousy, opposed Paul's statements and abused him.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) The following Sabbath almost the entire city gathered to listen to Paul, who spoke a fairly long time about the Lord. But the presence of such a crowd made the Jews jealous. So they began to oppose with insults whatever Paul said.

17:5; 18:6; 28:17

The Heritage Bible And the coming Sabbath almost the whole city came together to hear the word of God.

And the Jews seeing the multitudes, were filled with jealousy, and spoke against those things being spoken by Paul, speaking against and blaspheming.

New American Bible (2011) Address to the Gentiles.

On the following sabbath almost the whole city gathered to hear the word of the Lord. When the Jews saw the crowds, they were filled with jealousy and with violent abuse contradicted what Paul said.

New Catholic Bible Paul’s Speech to the Gentiles. On the next Sabbath, almost the entire city gathered to hear the word of the Lord. When the Jews saw the crowds, they were filled with jealousy, and with blasphemy they contradicted whatever Paul said.

New Jerusalem Bible The next Sabbath almost the whole town assembled to hear the word of God. When they saw the crowds, the Jews, filled with jealousy, used blasphemies to contradict everything Paul said.

Revised English Bible–1989 On the following sabbath almost the whole city gathered to hear the word of God. When the Jews saw the crowds, they were filled with jealous resentment, and contradicted what Paul had said with violent abuse.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible The next Shabbat, nearly the whole city gathered together to hear the message about the Lord; but when the Jews who had not believed saw the crowds, they were filled with jealousy and spoke up against what Sha’ul was saying and insulted him.

Hebraic Roots Bible And in the coming Sabbath, almost all the city was gathered to hear the Word of Elohim.

And the Jews seeing the crowds, they were filled with jealousy, and contradicted the things being spoken by Shaul, contradicting and blaspheming.

Holy New Covenant Trans. On the next Sabbath day almost all the people in the city came together to hear the message of the Lord. The Jewish leaders saw the crowds there. So they became very jealous. They said some terrible things and argued against the words which Paul said.

The Scriptures 2009 And on the next Sabbath almost all the city came together to hear the Word of Elohim. But when the Yehuim saw the crowds, they were filled with jealousy. And contradicting and speaking evil, they opposed what Sha’ul was saying.

Tree of Life Version The following Shabbat, almost the entire city came together to hear the word of the Lord.

When the Jewish leaders saw the crowds, they were filled with jealousy and tried to contradict what Paul was saying by reviling him.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...[on] the but coming break (weekly) almost Every The City is gathered to hear the word [of] the lord Seeing but The Jews the crowds are filled [of] jealousy and [Men] opposed the [things] by paul being spoken Profaning...

Alpha & Omega Bible THE NEXT SABBATH (7th Day of Rest & Worship. i.e. Saturday) NEARLY THE ENTIRE CITY ASSEMBLED TO HEAR THE WORD OF THE LORD.

BUT WHEN THE JEWS SAW THE CROWDS, THEY WERE FILLED WITH JEALOUSY AND BEGAN CONTRADICTING THE THINGS SPOKEN BY PAULOS (Paul), AND WERE BLASPHEMING.

Awful Scroll Bible And on the coming sabbath, there is being gathered- almost all the city -together, to give ear to the Word of God.

But the Jews perceiving the multitudes, are being filled with envy, and were speaking-against that being confirmed by Paul, speaking-against and harming-the-enlightened-exposure.

Concordant Literal Version .

exeGeses companion Bible ...and the coming shabbath

nearly the whole city gathers together

to hear the word of Elohim:

and the Yah Hudiym see the multitudes,

and fill/shalam with zeal,

and contradict those worded by Paulos,

by contradicting and blaspheming.

Orthodox Jewish Bible Now on the following Shabbos nearly all the city was assembled to hear the dvar Hashem.

But when the Yehudim saw the multitudes, they were filled with kinah and were choilek (taking issue) and speaking keneged (against, in opposition to) the things being spoken by Rav Sha'ul, and they were committing Chillul Hashem.

Rotherham’s Emphasized B. And |on the comingʹ sabbath| ||almost allʹ the city|| was gathered togetherˎ to hear the word of God. [Or (WH): “the Lord.”] But <the Jews |seeing| the multitudes> were filled with jealousy,—and began speaking against the things which |by Paul| were being spoken, ||defaming them||.

Expanded/Embellished Bibles:

The Amplified Bible Paul Turns to the Gentiles

On the next Sabbath almost the entire city [Antioch in Pisidia] gathered together to hear the word of the Lord [about salvation through faith in Christ]. But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things said by Paul, and were slandering him.

An Understandable Version On the following Sabbath day almost everyone in the town [of Antioch in Pisidia] gathered to listen to the message of God.

But when the Jews saw the large crowds [gathered to hear the Gospel] they became very jealous and took sharp issue with the things Paul said, and [even] spoke against them.

The Expanded Bible On the next Sabbath day, almost everyone in the city ·came [gathered] to hear the word of the Lord. Seeing the crowd, the Jewish people became very jealous and said ·insulting [blasphemous] things and ·argued against [contradicted] what Paul said.

Jonathan Mitchell NT So on the coming sabbath almost all the city was led together to listen to and hear the Logos (Word; message) of the Lord [= Yahweh or Christ; other MSS: God; D reads: to hear Paul delivering a long message concerning the Lord].

Now upon seeing the crowds, the Jews were filled with jealousy and began contradicting the things being spoken by Paul, while repeatedly speaking abusively (or: arguing with slander and invectives; speaking light-hindering misrepresentations; defaming with accusations of villainy).

Syndein/Thieme And the next Sabbath day came almost the entire city together to hear the word of God.

But when the Jews {unbelievers with negative volition} saw the multitudes, they were filled with envy, and they kept on speaking against those things which were spoken by Paul, contradicting and kept on blaspheming.

{Note: Religion can not tolerate the Truth - same today.}.

Translation for Translators Many non-Jews believed in Jesus and told others about him.

Acts 13:44-49

On the next Jewish rest day, most of the people in Antioch came to the Jewish meeting place to hear Paul and Barnabas speak about the Lord Jesus. But the leaders of [SYN] the Jews became extremely jealous, because they saw that large crowds of non-Jewish people were coming to hear Paul and Barnabas. So they began to contradict the things that Paul was saying and also to insult him.

The Voice But some of the Jewish leaders were jealous when they saw these huge crowds. They began to argue with and contradict Paul’s message, as well as slander him.

Bible Translations with Many Footnotes:

Lexham Bible And on the coming Sabbath, nearly the whole city came together to hear the word of the Lord. But when [*Here “when ” is supplied as a component of the participle (“saw”) which is understood as temporal] the Jews saw the crowds, they were filled with jealousy, and began contradicting what was being said by Paul by [*Here “by ” is supplied as a component of the participle (“reviling”) which is understood as means] reviling him . [*Here the direct object is supplied from context in the English translation]

NET Bible® On the next Sabbath almost the whole city assembled together to hear the word of the Lord.¹⁶⁶ But when the Jews saw the crowds, they were filled with jealousy,¹⁶⁷ and they began to contradict¹⁶⁸ what Paul was saying¹⁶⁹ by reviling him.¹⁷⁰

^166tcMost mss (B* C E Ψ Ï sy bo) read θεου (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì74 א A B2 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

^snThe word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥ μα το κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος το κυρίου (logos tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

^167snThey were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

^168tnThe imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

^169tnGrk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

^170tnThe participle βλασφημο ντες (blasfhmountes) has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

The Spoken English NT On the next Sabbath, practically the whole city had gathered to hear the message about the Lord.^hhh

When the Jews saw the crowds, they got full of jealousy. And they were contradicting the things Paul was sayingⁱⁱⁱ and insulting him.

^hhh.Or, following different mss, “to hear the word of God.”

^iii.Lit. “the things being said by Paul.”

Wilbur Pickering’s New T. Well the next Sabbath almost the whole city was gathered to hear the word of God.²⁵

But when the Jews saw the crowds, they were filled with envy²⁶ and started speaking against the things said by Paul, contradicting and blaspheming.

(25) Instead of ‘God’ perhaps 4% of the Greek manuscripts have ‘the Lord’ (as in NIV, LB, TEV, etc.).

(26) Isn’t human nature wonderful?

Literal, almost word-for-word, renderings:

A Faithful Version And on the coming Sabbath, almost the whole city was gathered together to hear the Word of God. But when they saw the multitude, the Jews were filled with envy; and they spoke against the things proclaimed by Paul, and were contradicting and blaspheming.

Benjamin Brodie’s trans. And when the sabbath arrived, almost the entire city [including proselytes] was gathered to hear the word of the Lord.

Consequently, the Jews, when they saw the crowd of people, became full of jealousy and spoke against [contradicted] the things which were proclaimed by Paul, saying abusive and derogatory things .

Context Group Version And the next Sabbath almost the entire city was gathered together to hear the word of the Lord.

But when the Judeans saw the multitudes, they were filled with possessiveness, and contradicted the things which were spoken by Paul, and slandered.

Legacy Standard Bible Many Gentiles Believe

And the next Sabbath, nearly the whole city assembled to hear the word of the Lord [One early ms God] [In OT, Yahweh, cf. Is 1:10]. But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, blaspheming [Or slandering him].

Modern Literal Version 2020 And the coming Sabbath, almost all the city was gathered together to hear the word of God.

But the Jews, having seen the crowds, were filled up from jealousy, and were contradicting the things being spoken by Paul, contradicting and blaspheming him.

New Matthew Bible And the next Sabbath day, almost the whole city came together to hear the word of God.

When the Jews saw the people, they were full of indignation and spoke against those things that were said by Paul, contradicting and railing on it.

The gist of this passage: The response the second Sabbath was much different. Nearly all of Antioch show up to hear Paul and Barnabas; but the Jews are now decidedly against him.

44-45

Acts 13:44a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
tô (τ) [pronounced toe]	to the, for the; in the; by the, by means of the; for the benefit [advantage] of; for the disadvantage of	neuter singular definite article; dative, locative and instrumental cases	Strong’s #3588
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
érchomai (ἔρχομαι) [pronounced AIR-khoh-my]	going, coming (in a great variety of applications, literally and figuratively); the ones accompanying; appearing; bringing, those entering	neuter singular, present (deponent) middle/passive participle, dative, locative or instrumental case	Strong’s #2064
sabbaton (σάββατον) [pronounced SAHB-baht-on]	Sabbath [day, week]; seventh day; Saturday	neuter singular noun, dative, locative or instrumental case	Strong’s #4521

Translation: On the coming Sabbath,...

There was quite an amazing week that occurred, for which we have no details. However, the people who were moved by Paul’s message began to speak to everyone that they could.

Some of the Jewish leaders of the synagogue (we don’t know how many there were) were likely thinking about what Paul said. We can only guess where their minds were during this week.

Acts 13:44b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
schedon (σχεδόν) [pronounced skhed-OHN]	near, nearly, almost	adverb	Strong’s #4975
pasa (πσα) [pronounced PAH-sah]	each, every, any; all, entire; anyone, some	feminine singular adjective; nominative case	Strong’s #3956
hê (ἡ) [pronounced hey]	the; this, that; these; who, which	feminine singular definite article; nominative case	Strong’s #3588 (article, demonstrative pronoun) and #3739 (pronoun)
polis (πόλις, εως, ἡ) [pronounced POH-liss]	city, city-state; inhabitants of a city	feminine singular noun; dative, nominative case	Strong’s #4172
sunagô (συνάγω) [pronounced soon-AG-oh]	to collect, to assemble (selves, together), to gather (selves together, up, together); to convene; specifically to entertain (hospitably); to bestow, to come together, to lead into, to resort, to take in	3^rd person singular, aorist passive indicative	Strong’s #4863
I find the use of the passive voice here to be interesting.

Translation: ...nearly the entire city was assembled...

This result was something I don’t believe that the religious leaders expected.

The passive voice here is interesting. This suggests to me that the Holy Spirit drew these people to hear Paul. This was an amazing assemblage of people; something that this synagogue had never seen before.

Acts 13:44c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
akoúô (ἀκούω) [pronounced ah-KOO-oh]	to hear; to hear and pay attention to; to listen to; to hear and understand	aorist active infinitive	Strong’s #191
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
logos (λόγος, ου, ὁ) [pronounced LOHG-ohss]	a word; conception, idea; matter; thing; remark; decree, mandate; doctrine, teaching, message; the act of speaking, speech; reason, account; revelation	masculine singular noun, accusative case	Strong’s #3056
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, genitive/ablative case	Strong’s #2316
See v. 7c.

Translation: ...to hear the Word of God.

These people gathered to hear the Word of God. My guess would be that most of the people gathered here are gentiles. Whereas, it is likely that mostly Jews heard Paul teach the first time in Antioch; his next audience will be mostly gentiles.

What Paul was teaching was the Word of God. The response of the Jews (v. 45) is against the Word of God.

Acts 13:44 On the coming Sabbath, nearly the entire city was assembled to hear the Word of God. (Kukis mostly literal translation)

Acts 13:45a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
eidô (εἴδω) [pronounced Ī-doh]	seeing, having seen, perceiving, observing, discerning, knowing; passive/middle: having seen, having been seen, coming to know, being discerned	masculine singular, aorist active participle; nominative case	Strong’s #1492
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
Ioudaíoi (̓Iουδαοὶ) [pronounced ee-ou-DYE-oy]	Jews, those from Judæa, Judæans; those who are Jewish, belong to the Jewish nation or are Jewish as respects to birth, origin, religion	masculine plural proper noun; nominative case	Strong’s #2453
tous (τοὺς) [pronounced tooç]	the; these, to those; towards them	masculine plural definite article; accusative case; also used as a demonstrative pronoun	Strong’s #3588
ochloi (ὄχλοι) [pronounced OKH-loy]	crowds, companies, multitudes, numbers (of people), people, throngs (as borne along); by extension a classes of people	masculine plural noun, nominative case	Strong’s #3793
plthô (πλήθω) [pronounced PLAY-thoh]	to be filled [with something], to be totally imbued, affected or influenced [by something]	3^rd person plural, aorist passive indicative	Strong’s #4130
zêlos (ζλος) [pronounced DZAY-loss]	heat; zeal; envy, jealousy, malice	masculine singular noun, genitive/ablative case	Strong’s #2205

Translation: The [religious] Jews, having seen [this], are filled with envy.

Although is says simply the Jews here, this does not mean each and every Jew in Antioch. In the previous passage, many Jewish believers came up to Paul and encouraged him.

The mental attitude sin of envy is quite powerful and had great affect on the thinking of some of the Jews in Antioch of Pisidia. One thought that occurs to me is, “Here we have faithfully presented the reading and teaching of the Word of God, week after week, for many decades; and here come these two flash-in-the-pan types. They seem like they are something, but they are not.” Their envy will provoke them to committing additional mental attitude sins.

We would assume, therefore, that these are the Jewish believers who were not moved by Paul’s message; who essentially tolerated his message. However, at this point, given the masses of people who have shown up, they find this to be quite remarkable, but in a bad way. They are filled with jealousy. Their synagogue has been there for decades, no doubt; and yet, this is the most people who have ever come out to it before.

Acts 13:45b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
antilegô (ἀντίλεγω) [pronounced an-TIHL-ehg-oh]	to dispute, to refuse; to answer [back, again], to contradict, to deny; to speak	3^rd person plural, imperfect active indicative	Strong’s #483
tois (τος) [pronounced toiç]	(to, in by) the; these [things]; in these; to those; by all of this; for these	masculine/neuter plural definite article; dative, locative or instrumental case	Strong’s #3588
hupó (ὑπό) [pronounced hoop-OH]	under, beneath, through; by	preposition with the genitive or ablative case	Strong’s #5259
Paûlos (Παλος) [pronounced POW-loss]	small, little; transliterated, Paul, Paulos, Paulus	masculine singular proper noun; a person; genitive/ablative case	Strong’s #3972

Translation: They are refuting the [things said] by Paul.

Literally, they are said to be refuting Paul or disputing him; but there is that tiny definite article there which is not affixed to anything. The form of the definite article could be a masculine plural or a neuter plural. So, this would refer back to the things which are spoken back in v. 42. That is not a great linguistic leap to conclude that. If they are disputing with Paul (or refuting him) , then, they are disputing and refuting what he has said. Hence the insertion in this verse.

Acts 13:45c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
laléô (λαλέω) [pronounced lah-LEH-oh]	speaking, talking; that which was spoken [uttered], the things being said; utterances	neuter plural, present passive participle, dative, locative or instrumental case	Strong’s #2980
The morphology markings on the Westcott Hort text says that this is a neuter plural; I would have assumed a masculine plural. I believe that they are the same form. However, keep reading and study the analysis.
The passive voice here is also interesting.
blasphêmeô (βλασφημέω) [pronounced blahs-fay-MEH-oh]	vilifying; speaking impiously; blaspheming, speaking blasphemies, defaming, railing against, reviling, speaking evil against	masculine plural, present active participle, nominative case	Strong’s #987
These are both difference cases, suggesting perhaps that they refer back to different things and should be translated differently? Even as I write this, I ponder the proper translation.

Translation: Regarding [the] things being said, [the religious Jews] continued railing against [them].

This was quite difficult to translate. Some people treated these two participles as if they were identical in both meaning and morphology. They differ in enough ways to be significant. If we were to translation these final two word, contradicting and blaspheming him, we are inserting a direct object (which is not unusual to do in the Greek) and we are giving a different meaning to the first participles.

The first participle is the neuter plural, present passive participle, dative, locative or instrumental case of laléô (λαλέω) [pronounced lah-LEH-oh]. Laleô means, things being spoken, that which was spoken [uttered], the things being said; utterances having been made. Strong’s #2980.

The second participle is a masculine plural, present active participle, nominative case of blasphêmeô (βλασφημέω) [pronounced blahs-fay-MEH-oh], which means, vilifying; speaking impiously; blaspheming, speaking blasphemies, defaming, railing against, reviling, speaking evil against. Strong’s #987.

This is incorrectly translated, contradicting and blaspheming [him], objecting and reviling [him].

These participles do not refer to the same things; nor are these participles similar or even parallel in meaning. The dramatic difference in morphology tells us that they are not parallel words.

What makes more sense is, these two participles refer to different things and we should not consider them to be parallel verbs. I took the first to refer to the content of what Paul said (which is in keeping with the meaning of the base verb) and saying that the Jews in opposition to him are vilifying; speaking impiously; blaspheming, speaking blasphemies, defaming, railing against, reviling, Paul and his words. Based upon this, I came up with the translation: Regarding [the] things being said, [the religious Jews] continued railing against [them].

I do not recall a translation which understands these words in this way, but, I noticed that many of them either ignored the first participle, mistranslated it. In the Greek, the different morphology of the two participles is so stark as to really catch your attention.

Acts 13:45 The [religious] Jews, having seen [this], are filled with envy. They are refuting the [things said] by Paul. Regarding [the] things being said, [the religious Jews] continued railing against [them]. (Kukis mostly literal translation)

Acts 13:44–45 On the coming Sabbath, nearly the entire city was assembled to hear the Word of God. The [religious] Jews, having seen [this], are filled with envy. They are refuting the [things said] by Paul. Regarding [the] things being said, [the religious Jews] continued railing against [them]. (Kukis mostly literal translation)

Acts 13:44–45 When the next Sabbath day came, almost the entire city was gathered in order to hear the Word of God. However, the religious Jews, having seen this massive crowd, were fill with jealousy. Therefore, they made an attempt to refute all the things which Paul had said. They kept on railing against Paul’s words, claiming that his interpretation was faulty. (Kukis paraphrase)

——————————

And speaking freely, the Paul and the Barnabas said, “To you [all] it was necessary first to speak the Word of the God. Since you [all] keep on rejecting Him, and not worthy you [all] keep on judging yourselves of the eternal life, behold, we will turn to the gentiles for this has commanded us the Lord: ‘I have placed you for a light of gentiles. Of the [thing] is to you for salvation as far as [the] uttermost of the earth.’ ” (Isaiah 49:6)

Acts

13:46–47

Speaking freely, Paul and Barnabas said, “It was necessary to speak the Word of God to you [all] first. [However,] since you continue rejecting Him and judging yourselves unworthy of eternal life, look, we will turn to the gentiles, for the Lord has commanded this to us: ‘I have placed you [Israel] as a light for the gentiles, that you are to be for salvation to the ends of the earth.’ ” (Isaiah 49:6)

Paul and Barnabas held nothing back when speaking to these crowds, despite there being very strong opposition to them. “It was necessary for us to speak the Word of God to you Jews first. However, if you continue to reject the Lord then you judge yourselves unworthy of eternal life. Therefore, listen carefully, for now we will turn to the gentiles and offer them the message of Jesus, for the Lord commanded this to us: ‘I have placed you here as a light for the gentiles, so that, with the message of God, you may be their salvation, even to the ends of the earth.’ ” (Isaiah 49:6)

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) And speaking freely, the Paul and the Barnabas said, “To you [all] it was necessary first to speak the Word of the God. Since you [all] keep on rejecting Him, and not worthy you [all] keep on judging yourselves of the eternal life, behold, we will turn to the gentiles for this has commanded us the Lord: ‘I have placed you for a light of gentiles. Of the [thing] is to you for salvation as far as [the] uttermost of the earth.’ ” (Isaiah 49:6)

Complete Apostles Bible But Paul and Barnabas, speaking boldly said, "It was necessary for the word of God to be spoken to you first; but since you thrust it away, and judge yourselves not worthy of eternal life; behold, we turn to the Gentiles.

For so the Lord has commanded us: 'I have set you to be a light of the nations, that you should be for salvation to the end of the earth.' "

Douay-Rheims 1899 (Amer.) Then Paul and Barnabas said boldly: To you it behoved us first to speak the word of God: but because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles.

For so the Lord hath commanded us: I have set thee to be the light of the Gentiles: that thou mayest be for salvation unto the utmost part of the earth.

Holy Aramaic Scriptures And then, Paulus {Paul} and Bar-Naba {Barnabas} said boldly {lit. with an open eye}: “Unto you it is fitting that you were the first to be spoken The Word of Alaha {God}, but rather, on account that you pushed it away from you, and you have decided concerning your souls that you are not worthy for The Life which is everlasting, look! We turn towards the Amme {the Peoples/the Gentiles}!

For, thus has Maran {Our Lord} Commanded us, as which is written: ‘I have placed you The Light for the Amme {the Peoples/the Gentiles}, so that you should be for Life; as far as the ends of the Earth.’”

James Murdock’s Syriac NT And Paul and Barnabas said openly: To you first, ought the word of God to be spoken; but because ye repel it from you, and decide, against yourselves, that ye are not worthy of life eternal, lo, we turn ourselves to the Gentiles.

For so hath our Lord commanded us; as it is written: I have set thee a light to the Gentiles; that thou shouldst be for life unto the ends of the earth.

Original Aramaic NT But Paulus and BarNaba said: "It was necessary that the word of God be spoken to you publicly first, but because you drive it away from you and you determine against yourselves that you are unworthy of eternal life; behold, we turn to the Gentiles."

"For so Our Lord commanded us just as it is written: 'I have set you as a light to the Gentiles to be life unto the ends of The Earth.'".

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English Then Paul and Barnabas without fear said, It was necessary for the word of God to be given to you first; but because you will have nothing to do with it, and have no desire for eternal life, it will now be offered to the Gentiles.

For so the Lord has given us orders, saying, I have given you for a light to the Gentiles so that you may be for salvation to the ends of the earth.

Bible in Worldwide English But Paul and Barnabas did not fear the Jewish leaders. They said, We had to tell Gods word to you first but you will not listen to it. By that you are saying you Jews are not good enough to live for ever. So we will go to the people who are not Jews. That is what the Lord told us to do. He said, "I have made you to be a light to the people who are not Jews. You will tell people everywhere in the world how to be saved."

Easy English But Paul and Barnabas were not afraid of them. They said to them, ‘It was right that we first tell you who are Jews the message from God. But now you say that God's message is not true. You have shown that you do not deserve true life with God. So we will leave you now. We will go and tell this message to the Gentiles.

The Lord God has also told us to do this. He said:

“I have chosen you to be like a light to the Gentiles.

You must go to people everywhere in the world.

You must tell them how God wants to save them.” ’

See Isaiah 42:6; 49:6.

Easy-to-Read Version–2008 But Paul and Barnabas spoke very boldly. They said, "We had to tell God's message to you Jews first, but you refuse to listen. You have made it clear that you are not worthy of having eternal life. So we will now go to those who are not Jews. This is what the Lord told us to do: 'I have made you a light for the other nations, to show people all over the world the way to be saved.'"

God’s Word™ Paul and Barnabas told them boldly, “We had to speak God’s word to you first. Since you reject the word and consider yourselves unworthy of everlasting life, we are now going to turn to people of other nations. 47 The Lord gave us the following order:

‘I have made you a light for the nations

so that you would save people all over the world.’ ”

Good News Bible (TEV) But Paul and Barnabas spoke out even more boldly: "It was necessary that the word of God should be spoken first to you. But since you reject it and do not consider yourselves worthy of eternal life, we will leave you and go to the Gentiles. For this is the commandment that the Lord has given us: 'I have made you a light for the Gentiles, so that all the world may be saved.' "

J. B. Phillips At this Paul and Barnabas did not mince their words but said, “We felt it our duty to speak the message of God to you first, but since you spurn it and evidently do not think yourselves fit for eternal life, watch us now as we turn to the Gentiles! Indeed the Lord has commanded us to do so with the words: ‘I have set you to be a light to the Gentiles, that you should be for salvation to the ends of the earth.’”

The Message But Paul and Barnabas didn’t back down. Standing their ground they said, “It was required that God’s Word be spoken first of all to you, the Jews. But seeing that you want no part of it—you’ve made it quite clear that you have no taste or inclination for eternal life—the door is open to all the outsiders. And we’re on our way through it, following orders, doing what God commanded when he said,

I’ve set you up

as light to all nations.

You’ll proclaim salvation

to the four winds and seven seas!”

NIRV Then Paul and Barnabas answered them boldly. “We had to speak God’s word to you first,” they said. “But you don’t accept it. You don’t think you are good enough for eternal life. So now we are turning to the Gentiles. This is what the Lord has commanded us to do. He said,

“ ‘I have made you a light for the Gentiles.

You will bring salvation to the whole earth.’ ” (Isaiah 49:6)

New Life Version Paul and Barnabas said to the people in plain words, “We must preach the Word of God to you first. But because you put it aside, you are not good enough for life that lasts forever. So we will go to the people who are not Jews. The Lord gave us a work to do. He said, ‘You are to be a light to the people who are not Jews. You are to preach so that men over all the earth can be saved from the punishment of their sins.’”

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible Paul and Barnabas got blunt. They said, “We had to bring God’s message to you Jews first. But now that you’ve trashed it and condemned yourselves as unfit for eternal life, we’re going to take God’s message to everyone but you—to non-Jews. God commanded us to do that:

“‘I have given you a job.

Take spiritual light to people who aren’t Jews.

Take salvation to everywhere people take their feet.’” Isaiah 49:6

Contemporary English V. But Paul and Barnabas bravely said: We had to tell God's message to you before we told it to anyone else. But you rejected the message! This proves that you don't deserve eternal life. Now we are going to the Gentiles. The Lord has given us this command, "I have placed you here as a light for the Gentiles. You are to take the saving power of God to people everywhere on earth."

Goodspeed New Testament Then Paul and Barnabas spoke out plainly, and said, "God's message had to be told to you first, but since you thrust it off and judge yourselves unworthy of eternal life, we now turn to the heathen.

For these are the orders the Lord has given us: "'I have made you a light for the heathen, To be the means of salvation to the very ends of the earth!' "

The Living Bible Then Paul and Barnabas spoke out boldly and declared, “It was necessary that this Good News from God should be given first to you Jews. But since you have rejected it and shown yourselves unworthy of eternal life—well, we will offer it to Gentiles. For this is as the Lord commanded when he said, ‘I have made you a light to the Gentiles, to lead them from the farthest corners of the earth to my salvation.’”

New Berkeley Version .

The Passion Translation Yet Paul and Barnabas did not back down. Filled with courage, they boldly replied, “We were compelled to bring God’s message first to you Jews. But seeing you’ve rejected this message and refuse to embrace eternal life, we will focus instead on the nations and offer it to them. This will fulfill what the Lord has commanded us: ‘I have destined you to become a beacon light for the nations and release salvation to the ends of the earth!’ ”

Plain English Version Paul and Barnabas were not frightened of them. They said, “God sent us to tell his message to you Jews first. But you didn’t listen to it, and that shows us that you don’t want to live with God for ever. So now we will tell God’s message to people that are not Jews. You see, God told us to do this. It’s in God’s book. He said,

‘I gave you this job, to be like a light for the people that are not Jews.

You will tell people everywhere in the world that I can save them.’ ”

Radiant New Testament Then Paul and Barnabas answered them boldly. “We had to speak God’s word to you first,” they said. “But you haven’t accepted it, as if you think you don’t deserve eternal life. So we’re going to talk to the Gentiles from now on. This is what the Lord has commanded us to do. He said,

“ ‘I have made you a light for the Gentiles

to bring salvation to the whole earth.’ ”

UnfoldingWord Simplified T. Then, speaking very boldly, Paul and Barnabas said to those Jewish leaders, "We had to speak the message from God about Jesus to you Jews first before we proclaim it to non-Jews, because God commanded us to do that. But you are rejecting God's message. By doing that, you have shown that you are not worthy of eternal life. Therefore, we are leaving you, and now we will go to the non-Jewish people to tell them the message from God. We are doing this also because the Lord God has commanded us to do it. He said in the scriptures, 'I have chosen you to reveal things about me to non-Jewish people that will be like a light to them. I have chosen you to tell people everywhere in the world the message that I want to save them.'"

William's New Testament Then Paul and Barnabas courageously spoke out, "God's message had to be spoken to you Jews first, but since you continue to thrust it from you and since you show yourselves unworthy to receive eternal life, now and here we turn to the heathen. For here are the orders that the Lord has given us: 'I have made you a light to the heathen, To be the means of salvation to the very ends of the earth.'"

Partially literal and partially paraphrased translations:

American English Bible However, Paul and BarNabas just kept on speaking out boldly. And they told them:

‘We were told that we had to speak the word of God to you first. But since you’re just pushing it away and you don’t judge yourselves to be worthy of age-long life, {Look!} we’ll now be turning to the gentiles!

‘In fact, Jehovah commanded us to do this when He said:

‘I’ll make you a light to the nations… To bring salvation to the ends of the earth.’

[last two lines of Isaiah 49:6]

Beck’s American Translation .

Breakthrough Version And when Paul and Barnabas spoke openly, they said, "It was essential for God's message to be spoken to you first. Since you are pushing it away and judging yourselves not deserving of the life that spans all time, look, we are turned to the non-Jews. You see, this is how the Master has demanded us in Isaiah 49:6, 'I have placed you for a light of the non-Jews, of the "for you to be for rescue out to the last place of the earth" kind.'"

A. Campbell's Living Oracles Then Paul and Barnabas, with great freedom of speech, said, It was necessary, that the word of God should first be spoken to you; but since you thrust it away from you, and judge yourselves unworthy of eternal life; behold, we turn to the Gentiles. For so the Lord has charged us, saying, "I have set you for a light of the Gentiles, that you should be for salvation to the ends of the earth."

New Advent (Knox) Bible Whereupon Paul and Barnabas told them roundly, We were bound to preach God’s word to you first; but now, since you reject it, since you declare yourselves unfit for eternal life, be it so; we will turn our thoughts to the Gentiles. This, after all, is the charge the Lord has given us, I have appointed thee to be a light for the Gentiles, that thou mayst bring salvation to the ends of the earth.[10]

[10] Is. 49.6.

NT for Everyone Paul and Barnabas grew very bold.

“God’s word had to be spoken to you first,” they declared. “But since you are rejecting it, and judging yourselves unworthy of the life of God’s new age, look! We are turning to the Gentiles! This is what the Lord has commanded, you see:

I have set you for a light to the nations,

so that you can be salvation-bringers to the end of the earth.”

20^th Century New Testament Then Paul and Barnabas spoke out fearlessly, and said: "It was necessary that the Message of God should be told to you first; but, since you reject it and reckon yourselves not worthy of the Immortal Life--we turn to the Gentiles! For this is the Lord's command to us--'I have destined thee for a Light to the Gentiles, a means of Salvation to the ends of the earth'."

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation Then Paul and Barnabas grew bold, and said, "It was necessary for the Word of God to be spoken first to you. But now that you are putting it away from you, and are judging yourselves unworthy of everlasting life, we are turning to the Gentiles."

"The Lord gave us this instruction,l saying, 'I have sent you to be a light of the Gentiles, that you should be for salvation to the ends of the earth.'"

Revised Ferrar-Fenton Bible Consequently speaking out with perfect freedom, Paul and Barnabas said: "It was necessary that the message of God should first of all be delivered to you; but since you reject it, and do not consider yourselves worthy of that eternal life, we will now turn to the Gentiles;

for thus the Lord commanded us:

I HAVE PLACED YOU AS A LIGHT FOR THE HEATHEN,

THAT YOU SHOULD CARRY SALVATION TO THE BOUNDS OF THE EARTH." Isa xlix 6

Free Bible Version So Paul and Barnabas spoke out strongly, saying “We had to speak the word of God to you first. But now that you’re rejecting it—you’re deciding that you’re not worthy of eternal life—well now we’re turning to the foreigners. That’s what the Lord has told us to do: ‘I’ve made you a light to the foreigners, and through you salvation will go to the ends of the earth.’*

NIV, ©2011 Then Paul and Barnabas answered them boldly: “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. For this is what the Lord has commanded us:

“‘I have made you [The Greek is singular.] a light for the Gentiles,

that you [The Greek is singular.] may bring salvation to the ends of the earth.’ [Isaiah 49:6]”

Riverside New Testament Then Paul and Barnabas said with fearless plainness, "The message of God had to be spoken first to you. But since you thrust it away and do not judge yourselves worthy of life eternal — now, we turn to the Gentiles. For so the Lord has commanded us, 'I have set you for a light of the Gentiles, that you may be for salvation to the ends of the earth.

Weymouth New Testament Then, throwing off all reserve, Paul and Barnabas said, "We were bound to proclaim God's Message to you first. But since you spurn it and judge yourselves to be unworthy of the Life of the Ages--well, we turn to the Gentiles.

For such is the Lord's command to us. "'I HAVE PLACED THEE,' He says of Christ, 'AS A LIGHT TO THE GENTILES, IN ORDER THAT THOU MAYEST BE A SAVIOUR AS FAR AS THE REMOTEST PARTS OF THE EARTH.'"

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Then Paul and Barnabas spoke out firmly, saying, “It was necessary that God’s word be first proclaimed to you, but since you now reject it and judge yourselves to be unworthy of eternal life, we turn to non-Jewish people. For thus we were commanded by the Lord: I have set you as a light to the pagan nations, so that you may bring my salvation to the ends of the earth.” Is 49:6

The Heritage Bible And Paul and Barnabas speaking boldly, said, It was necessary to speak the word of God first to you, but seeing you push it off from you, and judge yourselves absolutely not worthy of everlasting life, behold, we turn around to the races,

Because in this way the Lord has commanded us: I have set you for a light of the races, that you be for salvation to the ends of the earth. Isa 42:6

New American Bible (2011) ^uBoth Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first, but since you reject it and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles.* For so the Lord has commanded us, ‘I have made you a light to the Gentiles, that you may be an instrument of salvation to the ends of the earth.’”^v

* [13:46] The refusal to believe frustrates God’s plan for his chosen people; however, no adverse judgment is made here concerning their ultimate destiny. Again, Luke, in the words of Paul, speaks of the priority of Israel in the plan for salvation (see Acts 10:36).

u. [13:46] 3:26; Rom 1:16.

v. [13:47] Is 49:6.

New Catholic Bible .

New Jerusalem Bible Then Paul and Barnabas spoke out fearlessly. 'We had to proclaim the word of God to you first, but since you have rejected it, since you do not think yourselves worthy of eternal life, here and now we turn to the gentiles.

For this is what the Lord commanded us to do when he said: I have made you a light to the nations, so that my salvation may reach the remotest parts of the earth.'

Revised English Bible–1989 But Paul and Barnabas were outspoken in their reply. “It was necessary”, they said, “that the word of God should be declared to you first. But since you reject it and judge yourselves unworthy of eternal life, we now turn to the Gentiles.

For these are our instructions from the Lord: ‘I have appointed you to be a light for the Gentiles, and a means of salvation to earth's farthest bounds.’”

Jewish/Hebrew Names Bibles:

Complete Jewish Bible However, Sha’ul and Bar-Nabba answered boldly: “It was necessary that God’s word be spoken first to you. But since you are rejecting it and are judging yourselves unworthy of eternal life — why, we’re turning to the Goyim! For that is what Adonai has ordered us to do:

‘I have set you as a light for the Goiim,

to be for deliverance to the ends of the earth.’ ” [Isaiah 49:6]

Hebraic Roots Bible But speaking boldly, Paul and Barnabas said, It was necessary for the Word of Elohim to be spoken first to you; but since you indeed thrust it away and judge yourselves not worthy of eternal life, behold, we turn to the nations.

For so our Master has commanded us, "I have set You for a Light to the nations, that You be for salvation to the end of the earth." (Isa. 49:6)

Holy New Covenant Trans. But Paul and Barnabas were very bold. They said, "It was necessary that we speak God’s message to you Jews first, but you will not listen. You are deciding that you are unworthy of having eternal life! Therefore we will now go to the people of other nations! This is what the Lord God commanded us to do: ‘I have made you a light for other nations so that you may show the way of safety from danger to people all over the world.’"

The Scriptures 2009 But speaking boldly, Sha’ul and Barnaa said, “It was necessary that the word of Elohim should be spoken to you first, but since you thrust it away, and judge yourselves unworthy of everlasting life, see, we turn to the nations.

“For so the Master has commanded us, ‘I have set you to be a light to the nations, that you should be for deliverance to the ends of the earth.’ ” Isaiah 49:6.

Tree of Life Version 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 reject it and judge yourselves unfit for eternal life—behold, we turn to the Gentiles. For so the Lord has commanded us, ‘I have placed you as a light to the nations, so that you may bring salvation to the end of the earth.’”

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...Speaking (Openly) also The Paul and The Barnabas say [to] you* was Necessary firstly to be spoken the word [of] the god since [You*] reject him and not {to be} worthy [You*] judge themselves^ [of] the continual life look! [We] are turned to the nations so for has commanded us The Lord [I] have placed you to light [of] nations the+ to be you to saving until [thing] last [of] the earth...

Alpha & Omega Bible PAULOS (Paul) AND BARNABAS SPOKE OUT BOLDLY AND SAID, “IT WAS NECESSARY THAT THE WORD OF THEOS (The Alpha & Omega) BE SPOKEN TO YOU FIRST; SINCE YOU REPUDIATE IT AND JUDGE YOURSELVES UNWORTHY OF ETERNAL LIFE, BEHOLD, WE ARE TURNING TO THE GENTILES.

“FOR SO THE LORD HAS COMMANDED US, ‘I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES, THAT YOU MAY BRING SALVATION TO THE END OF THE EARTH.’” †(Isaiah 42:6; Isaiah 49:6)

Awful Scroll Bible But Paul and Barnabas being all-expressed, said, "It was enfolding-over, for the Word of God to be first spoken to yous, but if-for-indeed-then yous shove- it -away, even judge yourselves not worthy of everlasting Life, be yourselves looking, we are being turned back to the nations.

(")For the same-as-this, has the Lord been commanded us, 'I have set You to be a light for the nations, You to be for a Deliverance, even to the ends of the land.' "

Concordant Literal Version Being bold, both Paul and Barnabas, say, "To you first was it necessary that the word of God be spoken. Yet, since, in fact, you are thrusting it away, and are judging yourselves not worthy of eonian life, lo! we are turning to the nations."

For thus the Lord has directed us: I have appointed Thee for a light of the nations; for Thee to be for salvation as far as the limits of the earth.'"

exeGeses companion Bible PAULOS AND BAR NABI TURN TO THE GOYIM

And Paulos and Bar Nabi embolden, and say,

It is necessary that the word of Elohim

be spoken to you first:

but since you shove it from you,

and judge yourselves unworthy of eternal life,

behold, we turn to the goyim:

for thus Yah Veh misvahed us:

I place you, a light of the goyim,

to be to salvation to the finality of the earth.

Isaiah 42:6,7

Orthodox Jewish Bible And having spoken with ometz lev (boldness), Rav Sha'ul and Bar-Nabba said, ‘To you it was necessary rishonah (first) for the dvar Hashem to be spoken; vi-bahlt (since) you reject it, and judge yourselves not worthy of Chayyei Olam, hinei, we are turning to the Goiim.

"For thus has Hashem commanded us, "I have placed you as a light to the Nations, that you should bring salvation to the end of the earth." [Isa 49:6]

Rotherham’s Emphasized B. And Paul and Barnabas |speaking boldly| said—

||Unto you|| was it necessaryˎ that the word of God |should firstʹ be spoken|:

<Seeing ye are thrusting it from you, and |unworthy| are judging yourselves of the age abiding ʹ life> lo! we turn unto the nations;

for |so| hath the Lord commanded us—

I have set thee for a light of nations,

That thou mayest be for salvation unto the end of the earth. Is. xlix. 6.

Expanded/Embellished Bibles:

The Amplified Bible And [at the same time] Paul and Barnabas spoke out boldly and confidently, saying, “It was necessary that God’s message [of salvation through faith in Christ] be spoken to you [Jews] first. Since you repudiate it and judge yourselves unworthy of eternal life, now we turn to the Gentiles. For that is what the Lord has commanded us, saying,

‘I have placed You as a light for the Gentiles,

So that You may bring [the message of eternal] salvation to the end of the earth.’”

An Understandable Version But Paul and Barnabas [continued to] speak out boldly, saying, “It was necessary that the message of God be delivered to you [Jews] first. But since you have rejected it and [thereby] consider yourselves to be unworthy of [receiving] never ending life, we [i.e., Paul and Barnabas] will now begin proclaiming it to the [unconverted] Gentiles. For the Lord commanded us to do this by saying, 'I have appointed you to be a light to the [unconverted] Gentiles, so that you should be [the occasion] for [bringing] salvation to the farthest corner of the earth.'"

The Expanded Bible But Paul and Barnabas spoke very ·boldly [fearlessly; courageously], saying, “·We must [It was necessary for us to] speak the ·message [word] of God to you first. But [^Lsince] you ·refuse to listen [or reject it]. You are judging yourselves not worthy of having eternal life! So we will now ·go [^Lturn] to the ·people of other nations [Gentiles]. [^LFor] This is what the Lord ·told us to do [commanded us], saying:

‘I have ·made [appointed] you a light for the ·nations [Gentiles];

·you will show people all over the world the way to be saved [^Lto bring salvation to the ends of the earth; Is. 42:6; 49:6; Acts 1:8].’”

Jonathan Mitchell NT Continuing bold, expressing the inherent right to speak the whole truth publicly with freedom from reprisal, both Paul and Barnabas said, "It was a matter of constraint, compulsion, and pressed indispensability [for] God's Logos (Word; message; idea) to be spoken to you folks first! Yet since you folks continue to push it away from yourselves, and are repeatedly judging (or: deciding) yourselves [to be] not worthy of the eonian life (the life pertaining to the Age [of Messiah]; the life whose source and character is from the Age), look! We are now being turned (or, as a middle: progressively turning ourselves) unto the nations (the ethnic multitudes; the Gentiles; the non-Jews).

"You see, thus has the Lord [= Christ or Yahweh] directed to us: 'I have placed (or: set) you unto [being] a light of nations (ethnic multitudes; non-Jews), [in order for] you to be [placed] into the midst of a deliverance (a rescue and a return to health and wholeness; a restoring to the original state of being and condition) as far as [the] last [point] of the earth!'" [Isa. 49:6]

P. Kretzmann Commentary Then Paul and Barnabas waxed bold and said, It was necessary that the Word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

For so hath the Lord commanded us, saying, I have set Thee to be a light of the Gentiles that Thou shouldest be for salvation unto the ends of the earth.

Kretzmann’s commentary for Acts 13:44–47 has been placed in the Addendum.

Syndein/Thieme Then Paul and Barnabas spoke dogmatically with confidence, and said, " It was necessary that the word of God should first have been spoken to you {the Jews} but seeing you thrust it from the ultimate source of yourself {negative volition}, even {mechanical explanation coming} judging yourselves unworthy {means the Jews are making human good the issue for salvation and all human good is unworthy} of everlasting life . . . because you have . . . we turn to the Gentiles."

{Note: 'To put it from you' is an idiom for negative volition.}

For so has the Lord commanded us in the past with results that stand written forever, {Isaiah 49-6} saying, "I have appointed, in the past with the result that the appoint stands forever, you to be a light of the Gentiles, that you should be for salvation unto the ends of the earth."

{Note: Paul is using Isaiah 49-6 to tell them that Jews were instructed by God to minister to the Gentiles (and they have failed).}

Translation for Translators Then, speaking very boldly, Paul and Barnabas said to those Jewish leaders, “We two had to speak the message from God about Jesus to you Jews first before we proclaim it to non-Jews, because God commanded us to do that. But you are rejecting God’s message. By doing that, you have shown that you are not worthy ◂to have eternal life/to live eternally with God►. Therefore, we are leaving you, and now we will go to the non-Jewish people to tell them the message from God. We are doing that also because the Lord God has commanded us to do it. He said to us,

‘I have appointed you to reveal things about me to non-Jewish people [MET] that will be like a light to them. I have appointed you to tell people everywhere [MTY] in the world about the one who came to save them.’ ”

The Voice Paul and Barnabas together responded with great confidence.

Paul and Barnabas: OK, then. It was only right that we should bring God’s message to you Jewish people first. But now, since you are rejecting our message and identifying yourselves as unworthy of eternal life, we are turning to the outsiders. The Lord has commanded us to do this. Remember His words:

I have appointed you a light to the nations beyond Israel,

so you can bring redemption to every corner of the earth. Isaiah 49:6

Bible Translations with Many Footnotes:

Lexham Bible Both Paul and Barnabas spoke boldly and [*Here “and ” is supplied because the previous participle (“spoke boldly”) has been translated as a finite verb] said, “It was necessary that the word of God be spoken first to you, since you reject it and do not consider yourselves worthy of eternal life! Behold, we are turning to the Gentiles!

For so the Lord has commanded us:

‘I have appointed you to be [Literally “for”] a light for the Gentiles,

that you would bring [Literally “that you would bring”] salvation to the end of the earth.’ [An allusion to Isa 42:6; 49:6]

NET Bible® Both Paul and Barnabas replied courageously,¹⁷¹ “It was necessary to speak the word of God¹⁷² to you first. Since you reject it and do not consider yourselves worthy¹⁷³ of eternal life, we¹⁷⁴ are turning to the Gentiles.¹⁷⁵ For this¹⁷⁶ is what the Lord has commanded us: ‘I have appointed¹⁷⁷ you to be a light¹⁷⁸ for the Gentiles, to bring salvation¹⁷⁹ to the ends of the earth.’”¹⁸⁰

^171tnGrk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

^172tnGrk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

^173tnOr “and consider yourselves unworthy.”

^174tnGrk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

^175snThis turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

^176tnHere οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

^177tnBDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

^178snPaul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

^179tnGrk “that you should be for salvation,” but more simply “to bring salvation.”

^180snAn allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

The Spoken English NT But Paul and Barnabas were very bold. They said, “It was important to tell you God’s message first. Since you’re refusing it,^jjj and you consider yourselves unworthy of eternal life, we’re turning to the Gentiles.

After all, the Lord has commanded us to do so:
I have appointed you as a light to the Gentiles:
You’re to bring salvation to the ends of the earth.^kkk

^jjj.Lit. “Since you shove it away.”

^kkk.Isaiah 49:6.

Wilbur Pickering’s New T. But Paul and Barnabas speaking boldly said: “It was necessary that God’s word should be spoken to you first. But since you reject it, and judge yourselves unworthy of eternal life,²⁷ now we are being turned to the Gentiles. Because that is just how the Lord has commanded us: ‘I have set you to be a light for ethnic nations, that you should be for salvation up to the last place on earth’.”²⁸

(27) This sounds a little bit like sarcasm to me.

(28) See Isaiah 49:6. The prophecy refers to the Messiah, but Paul and Barnabas are representing Him.

Literal, almost word-for-word, renderings:

A Faithful Version But Paul and Barnabas spoke boldly, saying, "It was necessary for the Word of God to be spoken to you first; but since you reject it and do not judge yourselves worthy of eternal life, behold, we turn to the Gentiles; For so the Lord has enjoined upon us: 'I have set You for a light of the Gentiles that You should be for salvation unto the uttermost parts of the earth.' "

Benjamin Brodie’s trans. Then Paul and Barnabas, speaking fearlessly and courageously, said: “To you [Jewish leadership] it was necessary for the word of God to be spoken first, since now you have rejected it [Kingdom gospel which highlighted their Messiah] and have judged yourselves not worthy of eternal life. Behold, we are now turning to the Gentiles.

For the Lord commanded us as follows: ‘I have appointed [commissioned] you to be a light to the Gentiles in order that you may bring salvation to the end of the earth.’”

Context Group Version And Paul and Barnabas spoke out boldly, and said, It was necessary that the word of God should first be spoken to you (pl). Seeing you (pl) thrust it from you (pl), and judge yourselves unworthy of age-enduring life, look, we turn to the ethnic groups. For in this way has the Lord commanded us, [saying], "I have set you for a light of the ethnic groups, That you should be for rescue to the uttermost part of the land." age-abiding

Literal Standard Version And speaking boldly, Paul and Barnabas said, “It was necessary that the word of God be first spoken to you, and seeing you thrust it away, and do not judge yourselves worthy of the continuous life, behold, we turn to the nations; for so the LORD has commanded us: I have set you for a light of nations—for your being for salvation to the end of the earth.”.

Modern Literal Version 2020 But Paul and Barnabas spoke boldly and said, It was necessary for the word of God to first be spoken to you°. But since you° are shoving it away from yourselves and are judging yourselves not worthy of everlasting life. Behold, how we are turned to the Gentiles. For* so the Lord has commanded to us, saying, ‘I have placed you *for a light of the Gentiles, for you to be *for salvation to the outermost parts of the earth.’ {Isa 42:6}

New Matthew Bible Then Paul and Barnabas were bold and said, It was fitting that the word of God should first have been preached to you. But seeing you put it from you, and think yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so has the Lord commanded us: I have made you a light to the Gentiles, to be salvation to the end of the world.

A Voice in the Wilderness Then Paul and Barnabas grew bold and said, It was necessary that the Word of God should be spoken to you first; but since you thrust it away, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For thus the Lord has commanded us: I have set you as a light of the Gentiles, that you should be for salvation to the ends of the earth.

The gist of this passage: Paul and Barnabas responded boldly, saying, “If you thrust away God’s eternal life, then we will take it to the gentiles—something that you were supposed to be doing.

46-47

Acts 13:46a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
parrhēsiázomai (παῤῥησιάζομαι) [pronounced par-hray-see-AHD-zom-ahee]	speaking freely, being frank in utterance, being confident in spirit and demeanor; speaking (preaching) boldly	masculine plural, aorist (deponent) middle/passive participle, nominative case	Strong’s #3955
te (τε) [pronounced teh]	not only...but also; both...and; as...so; sometimes used as a post-positive conjunction, meaning, and, also	enclitic particle; a conjunction; properly used in connection with και	Strong’s #5037
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
Paûlos (Παλος) [pronounced POW-loss]	small, little; transliterated, Paul, Paulos, Paulus	masculine singular proper noun; a person; nominative case	Strong’s #3972
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
Barnabas (Βαρνάβας) [pronounced bar-NAB-as]	son of rest; transliterated Barnabas	masculine singular proper noun person, nominative case	Strong’s #921

Translation: Speaking freely, Paul and Barnabas said,...

Paul and Barnabas spoke freely and boldly to the crowd, despite there being some opposition now (last week, there was none; this week, it is considerable). Unfortunately, we will not get the complete message that they gave, just the gist of the conclusion.

It would seem obvious that Paul and Barnabas both spoke of Jesus and tied Him to numerous Old Testament passages.

I will continue with this quote as if Paul spoke these words, but it could have been Barnabas and it could have been both of them.

Acts 13:46b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
légô (λέγω) [pronounced LEH-goh]	to speak (of, out), to say; to teach; to tell; to exhort, to advise, to command, to direct; to call, to name; to mention	3^rd person plural, aorist active indicative	Strong’s #3004
humin (ὑμν) [pronounced hoo-MEEN]	you [all]; in you; to you; in you; by you, with you	2^nd person plural personal pronoun; locative, dative or instrumental case	Strong’s #5213; an irregular dative of #5210; a form of #4771
ên (ἤν) [pronounced ayn]	was, were, has been; to have existed; to have stayed; had occurred, took place; was present [available]	3^rd person singular, imperfect indicative	Strong’s #2258 (imperfect of Strong’s #1510)
anankaîos (ἀναγκαος) [pronounced an-ang-KAH-yoss]	necessary, indispensable; by implication, close (of kin); near, necessity, needful	neuter singular adjective, nominative case	Strong’s #316
proton (πρτον) [pronounced PRO-ton	first (in time, place, order, or importance); before, at the beginning, chiefly, (at, at the) first (of all)	adverb of order	Strong’s #4412 (neuter of #4413)
laléô (λαλέω) [pronounced lah-LEH-oh]	to speak, to talk, to utter; the voice, or the sound, or the vocal cords are emphasized	aorist passive infinitive	Strong’s #2980
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
logos (λόγος, ου, ὁ) [pronounced LOHG-ohss]	a word; conception, idea; matter; thing; remark; decree, mandate; doctrine, teaching, message; the act of speaking, speech; reason, account; revelation	masculine singular noun, accusative case	Strong’s #3056
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, genitive/ablative case	Strong’s #2316
This is the 3^rd time we have this phrase, the word of the God in this chapter.

Translation: ...“It was necessary to speak the Word of God to you [all] first.

We do not know if Paul said these words or Barnabas (or if this came from both of them), but at the conclusion of the message of one of them, he said, “It was required for us to speak the Word of God to you first.” What he is doing now is looking at the Jews—and certainly at those who have voice opposition to them. Whether this was a look from Paul, or perhaps a sweeping gesture with his hand, in some way he makes it known that the gospel message had to come to the Jew first.

It would have been legitimate to translate this: ...“It was necessary to speak the Word of God to [all] you [Jews] first.

By what Paul and/or Barnabas says, Paul will, in part, begin developing Church Age doctrine. Romans 1:16 reads: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. (ESV)

Because the depth under the doctrines taught in the Pauline epistles vary, and seem to move toward the more complex as Paul moves further into his ministry, we would be reasonable to conclude that Paul did not come pre-loaded with Church Age doctrines. Right now, in the narrative, Paul understands a great deal; but this is not the Paul who wrote Romans and Ephesians. Paul will get there; but he is not there yet.

Acts 13:46c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
epeid (ἐπειδή) [pronounced ep-ih-DAY]	when [now], since [now]; after that; because, whereas, since, seeing that, forasmuch as	a conjunction of time or cause	Strong’s #1894
apōthéomai/apôthomai (ἀπωθέομαι/ ἀπώθομαι) [pronounced ap-oh-THEH-om-ahee/ap-OH-thom-ahee]	to reject; to push off, figuratively, to cast away, put (push) away (from), thrust away (from)	2^nd person plural, present (deponent) middle/passive indicative	Strong’s #683
auton (αὐτόv) [pronounced ow-TAHN]	him, to him, towards him; same	3^rd person masculine singular personal pronoun, accusative case	Strong’s #846

Translation: [However,] since you continue rejecting Him...

The problem is, the Jewish recipients of the gospel keep on rejecting Jesus Christ. Despite the positive response that Paul and Barnabas received the previous week, some strong opposition has cropped up (including from men who voiced no opposition the week before). But now, numerous men in the synagogue argued against what Paul and Barnabas said.

Bear in mind, there is a great deal of unspoken change which is required here. Paul spoke of them turning away from the Law of Moses as a means of salvation (which never was a means of salvation), and turning towards Jesus, which is a brand new thing. “Your Messiah has come to you,” Paul undoubtedly said to them. “The problem is, you Jews continue to reject Him.”

Acts 13:46d
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
ouk (οὐκ) [pronounced ook]	no, not, nothing, none, no one	negation; this form is used before a vowel	Strong’s #3756
axios (ἄξιος) [pronounced AX-ee-oss]	deserving, worthy, suitable, appropriate; comparable (as if drawing praise); due reward	masculine plural adjective; accusative case	Strong’s #514
The second time this adjective is used in this chapter.
krinô (κρίνω) [pronounced KREE-no]	to judge, to decide (mentally or judicially); by implication to try, punish to distinguish, also to avenge, to conclude, to condemn, to damn, to decree, to determine, to esteem, to go to (sue at the) law, to ordain, to call in question, to sentence to, to think	2^nd person plural, present active indicative	Strong’s #2919
heautous (ἑαυτος) [pronounced heh-ow-TOOÇ]	ourselves, yourselves; themselves	reflexive pronoun; sometimes used in the reciprocal sense; 1^st, 2^nd, 3^rd person masculine plural, accusative case	Strong’s #1438
Although my morphology guide calls this a 3^rd person plural, I believe it can be used of any person; and 2^nd person plural is logically called for here.
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
aiônios (αἰώνιος) [pronounced ahee-OH-nee-oss]	eternal, forever, everlasting; perpetual (also used of past time, or past and future as well)	feminine singular adjective, genitive/ablative case	Strong’s #166
zôê (ζωή) [pronounced dzoh-AY]	life; living, state of being	feminine singular noun, genitive/ablative case	Strong’s #2222

Translation: ...and judging yourselves unworthy of eternal life,...

“By rejecting Jesus,” Paul continues, “You judge yourselves being unworthy of eternal life.” Paul is not saying that these Jews are unworthy of eternal life. He is saying that they judge themselves in that way. Being worthy or unworthy does not enter into the picture when it comes to salvation.

Acts 13:46e
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
idoú (ἰδού) [pronounced ih-DOO]	behold, lo; listen, listen up, focus on this, get this, look, look here; see [here]; take note	demonstrative singular particle; interjection; 2^nd person singular, aorist active imperative	Strong’s #2400 (a special case of #1492)
strephô (στρέφω) [pronounced STREF-oh]	to turn [quite] around, to reverse (literally or figuratively); to convert, to turn (again, back again, self, self about)	1^st person plural, present passive indicative	Strong’s #4762
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
ta (τά) [pronounced taw]	the; these, those, to this, towards that; the [things]	neuter plural definite article; accusative case	Strong’s #3588
ethnê (ἔθνη) [pronounced EHTH-nay]	Gentiles, pagans; peoples [as distinguished from Jews]; Gentile nations; in the OT, foreign nations not worshiping the true God, Paul uses the plural for Gentile Christians and for pagan Gentiles	neuter plural noun, accusative case	Strong’s #1484

Translation: ...look, we will turn to the gentiles,...

“We have no other choice,” Paul continues, “but to turn to the gentiles with this message of salvation through Christ Jesus.”

Acts 13:46 Speaking freely, Paul and Barnabas said, “It was necessary to speak the Word of God to you [all] first. [However,] since you continue rejecting Him and judging yourselves unworthy of eternal life, look, we will turn to the gentiles,... (Kukis mostly literal translation)

Bear in mind that Paul and Barnabas have a massive audience before them, and most of them are gentiles.

Acts 13:47a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hoútô (oὕτω) [pronounced HOO-toh]	this one; thus; so, in this manner, in this way; accordingly; therefore	demonstrative adverb	Strong’s #3779
gár (γάρ) [pronounced gahr]	for, for you see; and, as, because (that), but, even, for indeed, no doubt, seeing, then, therefore, verily, what, why, yet	postpositive explanatory particle	Strong’s #1063
entellomai (ἐντέλλομαι) [pronounced en-TEHL-lom-ahee]	to order, to command [to be done], to enjoin, to charge	3^rd person singular, perfect passive indicative	Strong’s #1781
hêmin (ἡμν) [pronounced hay-MEEN]	to us, of us, by us; for us	1^st person plural pronoun; locative, dative or instrumental case	Strong’s #2254 (from Strong’s #1473)
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
kurios (κύριος) [pronounced KOO-ree-oss]	lord, master; Lord; he to whom a person or thing belongs, owner, possessor; a prince, chief, sovereign	masculine singular noun; nominative case	Strong's #2962

Translation: ...for the Lord has commanded this to us:...

Then Paul explains, “Now this turning to the gentiles did not come out of the blue. I did not simply pull this out of my back pocket. We have been commanded by God to turn to the gentiles.”

This was not a personal command which God made to Paul; nor was this some new doctrine which someone with the gift of prophecy found out. This goes right back to the Old Testament (which, to these men, refers simply to as the Scriptures).

Acts 13:47b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
tithêmi (τίθημι) [pronounced TITH-ā-mee]	to set [put, place] [a person or thing; to lay [something] down; to set [something in its proper place]; to assign to a place; to appoint, to make; to constitute; to decree (when of God)	1^st person singular, perfect active indicative	Strong’s #5087
se (σέ) [pronounced seh]	you, to you, towards you	2^nd person singular personal pronoun; accusative case	Strong’s #4771 (Strong's #4571)
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
phôs (φς) [pronounced fohç]	a light; daylight, dazzling light; that which emits light (star, torch, lamp, fire]; perfection, truth; a dispenser of truth; splendor, glory; purity	neuter singular noun, accusative case	Strong’s #5457
ethnê (ἔθνη) [pronounced EHTH-nay]	Gentiles, pagans; peoples [as distinguished from Jews]; Gentile nations; in the OT, foreign nations not worshiping the true God, Paul uses the plural for Gentile Christians and for pagan Gentiles	neuter plural noun, genitive/ablative case	Strong’s #1484

Translation: ...‘I have placed you [Israel] as a light for the gentiles,...

Now Paul quotes Isaiah 49:6. God placed Israel as a light to the gentiles. God did not want nation Israel to be separate from the gentiles in all regards. They had the Word of God; the were supposed to evangelize the gentiles.

As we saw when Peter to was told the gentiles is, there were not even supposed to be Jews and gentiles eating at the same meal. We will see that later where Peter is eating with gentiles; some other believers show up, and he separates himself from them. So, how can you be a light to a people that you won’t even sit together with at a table?

The application here is, “We have the message of salvation; and it would be God’s command to take this to the gentiles. If you Jews have so rejected Jesus, that is our next logical step.”

Acts 13:47c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	masculine singular definite article, genitive/ablative case	Strong’s #3588
einai (εἲναι) [pronounced Ī-nī or Ī-nah-ee]	to be, is, was, will be; am; to exist; to stay; to occur, to take place; to be present [available]	present infinitive of Strong’s #1510	Strong’s #1511 (a form of Strong’s #1510)
se (σέ) [pronounced seh]	you, to you, towards you	2^nd person singular personal pronoun; accusative case	Strong’s #4771 (Strong's #4571)
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
sôtêria (σωτηρία) [pronounced soh-tay-REE-ah]	salvation; safety, deliverance [from present or eternal danger], preservation [from danger or destruction]; welfare, prosperity	feminine singular noun; accusative case	Strong’s #4991
heôs (ἕως) [pronounced HEH-oce]	to, as far as, till, until; even until; up to; even; while	a conjugation, preposition and adverb of continuance	Strong’s #2193
éschatos (ἔσχατος) [pronounced EHS-khaht-oss]	last, farthest, final (of place or time); ends of, latter end, lowest, uttermost	neuter singular superlative adjective; genitive/ablative case	Strong’s #2078
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
gê (γ, γς, ἡ) [pronounced gay]	earth; soil, ground; land; [inhabited] earth	feminine singular noun; genitive/ablative case	Strong’s #1093

Translation: ...that you are to be for salvation to the ends of the earth.’ ” (Isaiah 49:6)

Israel was to be the salvation of the world to the ends of the earth. This salvation came in two ways: God gave the Jews the Word of God and they were to teach it and teach about the Messiah to the gentiles. Also, from the Jewish people, Jesus, the Messiah, would come. He would provide salvation for all mankind.

Gentiles who heard the teaching of the Jewish Scriptures would be, thereby, encourages to believe in the Revealed God (God as He has revealed Himself in the Scriptures).

Acts 13:47 ...for the Lord has commanded this to us: ‘I have placed you [Israel] as a light for the gentiles, that you are to be for salvation to the ends of the earth.’ ” (Isaiah 49:6) (Kukis mostly literal translation)

Acts 13:46–47 Speaking freely, Paul and Barnabas said, “It was necessary to speak the Word of God to you [all] first. [However,] since you continue rejecting Him and judging yourselves unworthy of eternal life, look, we will turn to the gentiles, for the Lord has commanded this to us: ‘I have placed you [Israel] as a light for the gentiles, that you are to be for salvation to the ends of the earth.’ ” (Isaiah 49:6) (Kukis mostly literal translation)

Acts 13:46–47 Paul and Barnabas held nothing back when speaking to these crowds, despite there being very strong opposition to them. “It was necessary for us to speak the Word of God to you Jews first. However, if you continue to reject the Lord then you judge yourselves unworthy of eternal life. Therefore, listen carefully, for now we will turn to the gentiles and offer them the message of Jesus, for the Lord commanded this to us: ‘I have placed you here as a light for the gentiles, so that, with the message of God, you may be their salvation, even to the ends of the earth.’ ” (Isaiah 49:6) (Kukis paraphrase)

——————————

But hearing, the gentiles, they were rejoicing and glorifying the word of the God. And they believed as many as were appointed to life eternal. But was being carried a word of the Lord through all the country.

Acts

13:48–49

[Upon] hearing [this], the gentiles rejoiced and they glorified the Word of God. And they believed, as many as had been appointed to life eternal. And the word of the Lord was carried throughout all the region.

Hearing these words from Paul and Barnabas, the gentiles rejoiced and they exalted the Word of God (which was being spoken by Paul and Barnabas). Such gentiles believed in Jesus, to attain eternal life, just as they had been foreordained to do. As a result, the word of the Lord went throughout that entire region.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But hearing, the gentiles, they were rejoicing and glorifying the word of the God. And they believed as many as were appointed to life eternal. But was being carried a word of the Lord through all the country.

Complete Apostles Bible Now when the Gentiles heard this, they rejoiced and glorified the word of the Lord. And as many as were appointed to eternal life believed.

And the word of the Lord was being spread throughout all the region.

Douay-Rheims 1899 (Amer.) And the Gentiles hearing it were glad and glorified the word of the Lord: and as many as were ordained to life everlasting believed.

And the word of the Lord was published throughout the whole country.

Holy Aramaic Scriptures And when the Gentiles were hearing this, they were rejoicing, and giving praises unto Alaha {God}, and those believed who were appointed for The Life which is everlasting.

And The Miltheh d'MarYa {The Word of The Lord-YHWH} was spoken in all that region.

James Murdock’s Syriac NT And when the Gentiles heard [this], they rejoiced and glorified God. And those believed, who were appointed to life eternal.

And the word of the Lord was talked of in all that region.

Original Aramaic NT And as the Gentiles were hearing, they were rejoicing and glorifying God, and they that were appointed to eternal life believed.*

And the word of THE LORD JEHOVAH was spoken in that whole region.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And the Gentiles, hearing this, were glad and gave glory to the word of God: and those marked out by God for eternal life had faith.

And the word of the Lord went through all the country.

Bible in Worldwide English Those who were not Jews heard this. They were glad and they thanked God for his message. All those who had been chosen to live for ever believed. The word of the Lord was told through all that part of the country.

Easy English When the Gentiles there heard this, they were very happy. They thanked God for the message about the Lord Jesus. Many people believed in Jesus. They were the people that God had chosen to have true life with him.

Many people in that part of the country heard the message about the Lord Jesus.

Easy-to-Read Version–2008 When the non-Jewish people heard Paul say this, they were happy. They gave honor to the message of the Lord, and many of them believed it. These were the ones chosen to have eternal life. And so the message of the Lord was being told throughout the whole country.

God’s Word™ The people who were not Jews were pleased with what they heard and praised the Lord’s word. Everyone who had been prepared for everlasting life believed. The word of the Lord spread throughout the whole region.

Good News Bible (TEV) When the Gentiles heard this, they were glad and praised the Lord's message; and those who had been chosen for eternal life became believers. The word of the Lord spread everywhere in that region.

J. B. Phillips When the Gentiles heard this they were delighted and thanked God for his message. All those who were destined for eternal life believed, and the Word of the Lord spread over the whole country.

The Message When the non-Jewish outsiders heard this, they could hardly believe their good fortune. All who were marked out for real life put their trust in God—they honored God’s Word by receiving that life. And this Message of salvation spread like wildfire all through the region.

NIRV When the Gentiles heard this, they were glad. They honored the word of the Lord. All who were appointed for eternal life believed.

The word of the Lord spread through the whole area.

New Life Version The people who were not Jews were glad when they heard this. They were thankful for the Word of God. Those who were chosen for life that lasts forever believed. The Word of God was preached over all that land.

New Simplified Bible And when the people of the nations heard this, they were glad, and glorified the word of God. As many as were receptive to eternal life believed. The word of God (Greek: kurios: God) was published throughout the entire region.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible When non-Jews in the crowd heard this, they got happy fast. They celebrated, praising the message from the Lord. Everyone headed to eternal life believed the Lord’s message.

God’s message spread all over the region.

Contemporary English V. This message made the Gentiles glad, and they praised what they had heard about the Lord. Everyone who had been chosen for eternal life then put their faith in the Lord. The message about the Lord spread all over that region.

The Living Bible When the Gentiles heard this, they were very glad and rejoiced in Paul’s message; and as many as wanted [or “were disposed to,” or “were ordained to.”] eternal life, believed. So God’s message spread all through that region.

New Berkeley Version .

The Passion Translation When the non-Jewish people in the crowd heard these words, they were thrilled and they honored the word of the Lord. All who believed that they were destined to experience eternal life received the message. God’s word spread like wildfire throughout the entire region.

Plain English Version Those people that were not Jews heard those words, and they were very happy. They said, “Thank you God for this message. It is really good.” And a lot of people there believed in Jesus. You see, a long time before that, God picked those people to live with him for ever. And those people told God’s message about Jesus to other people, and a lot of people all over that country heard God’s message.

UnfoldingWord Simplified T. When the non-Jewish people heard those words, they began to rejoice, and they gave God praise for the message about Jesus. All of the non-Jewish people whom God had chosen for eternal life believed the message about the Lord Jesus.

At that time, many of the believers traveled around throughout that region, spreading the message about the Lord Jesus everywhere they went.

William's New Testament The heathen kept on listening and rejoicing and giving the glory to God's message, and all who had been destined to eternal life believed, and so the message of the Lord spread all over the country.

Partially literal and partially paraphrased translations:

American English Bible Well, when the gentiles in the crowd heard this, they started rejoicing and glorifying the word of the Lord!

And at that, everyone who was inclined to accept age-long life became believers, and the word of the Lord was thereafter spread throughout that whole country.

Beck’s American Translation .

Breakthrough Version As the non-Jews heard this, they were happy and admitting that the Master's message is magnificent. And they trusted, as many as had assigned themselves to life that spans all time.

The Master's message was being carried through the whole rural area.

Common English Bible When the Gentiles heard this, they rejoiced and honored the Lord’s word. Everyone who was appointed for eternal life believed, and the Lord’s word was broadcast throughout the entire region.

Len Gane Paraphrase When the Gentiles heard this, they were happy and glorified the Word of the Lord and as many as were appointed for eternal life believed.

So the Word of the Lord was spread widely through the whole area, but after the Jews incited the high ranking and honorable women and the chief men of the city, started a persecution against Paul and Barnabas and threw them out of their area. V. 50 is included for context.

A. Campbell's Living Oracles And the Gentiles hearing this, rejoiced, and glorified the word of the Lord: and as many as were disposed for eternal life, believed. And the word of the Lord was published throughout all that region.

New Advent (Knox) Bible .

NT for Everyone When the Gentiles heard this, they were thrilled, and they praised the word of the Lord. All those who were marked out for the life of God’s new age became believers. And the word of the Lord spread through the whole land.

20^th Century New Testament On hearing this, the Gentiles were glad and extolled God's Message; and all those who had been enrolled for Immortal Life became believers in Christ; And the Lord's Message was carried throughout that district.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation .

Revised Ferrar-Fenton Bible When the Gentiles heard this, they were glad, and praised the message of God; and whoever were disciplined for eternal life believed. The message of the Lord then spread through out the whole of the district.

Free Bible Version When the foreigners heard this they were overjoyed, praising the Lord’s word, and all those chosen for eternal life trusted in God.

So God’s word was spread throughout the region.

International Standard V When the gentiles heard this, they began rejoicing and glorifying the word of the Lord. Meanwhile, all who had been destined to eternal life believed, and the word of the Lord began to spread throughout the whole region.

Montgomery NT When the Gentiles heard this, they were glad, and glorified the word of the Lord, and all who had been ordained to eternal life, believed. So the Lord's message went far and wide, through the whole district.

Riverside New Testament When the Gentiles heard this, they rejoiced and glorified the message of the Lord, and all who were predestined to life eternal believed. The message of the Lord was carried abroad through the whole country.

Urim-Thummim Version And when the Gentiles heard this, they were glad and glorified the Word of the LORD: and as many as were appointed to Age-Lasting Life believed.

And the Word of the LORD was carried throughout all the region.

Weymouth New Testament The Gentiles listened with delight and extolled the Lord's Message; and all who were pre-destined to the Life of the Ages believed. So the Lord's Message spread through the whole district.

Worsley’s New Testament And when the Gentiles heard this, they rejoiced and glorified the word of the Lord: and as many as were determined for eternal life believed. And the word of the Lord was spread through the whole country: but the Jews stirred up devout and honorable women, and the heads of the city, and raised a persecution against Paul and Barnabas, and drove them out of their territories. V. 50 is included for context.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Those who were not Jews rejoiced when they heard this and praised the message of the Lord, and all those destined for everlasting life believed in it. Thus the Word spread throughout the whole region.

10:2

The Heritage Bible And the races hearing this rejoiced, and glorified the word of the Lord, and as many as were ordained⁴⁸ to eternal life believed.

And the word of the Lord passed through all the region.

⁴⁸13:48 ordained, tasso, to arrange in an orderly manner, to appoint to one’s own authority, (those appointed to eternal life under God’s own authority).

New Catholic Bible .

New Jerusalem Bible It made the gentiles very happy to hear this and they gave thanks to the Lord for his message; all who were destined for eternal life became believers. Thus the word of the Lord spread through the whole countryside.

Revised English Bible–1989 When the Gentiles heard this, they were overjoyed and thankfully acclaimed the word of the Lord, and those who were marked out for eternal life became believers. Thus the word of the Lord spread throughout the region.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible .

Hebraic Roots Bible And hearing, the gentiles rejoiced and glorified the Word of Elohim. And as many as were appointed to eternal life believed.

And the Word of YAHWEH was spoken through all the country.

Holy New Covenant Trans. When the non-Jewish people heard Paul say this, they were happy. They gave honor to the Lord’s message, and many of the people believed the message. These were the people appointed to have eternal life. And so the message of the Lord was spreading through the whole country.

The Scriptures 2009 And when the nations heard this, they were glad and praised the Word of יהוה. And as many as had been appointed to everlasting life believed.

And the Word of יהוה was being spread throughout the entire country.

Tree of Life Version When the Gentiles heard this, they were thrilled and glorified the word of the Lord; and as many as had been inscribed for eternal life believed. Now the word of the Lord spread throughout the whole region.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...Hearing but {them} The Nations enjoyed and [They] recognized the word [of] the lord and believe Who* {ever} were Having Been Appointed to life continual was borne but The Word [of] the lord through all the land...

Alpha & Omega Bible .

Awful Scroll Bible Moreover, the multitudes listening, were rejoicing, and were giving splendor to the Word of the Lord, and as many as were having been appointed to everlasting Life, confide.

And the Word of the Lord was being carried-throughout the whole region.

Concordant Literal Version Now on hearing this, the nations rejoiced and glorified the word of the Lord, and they believe, whoever were set for life eonian."

Now the word of the Lord was carried through the whole country.

exeGeses companion Bible And the goyim hear this

and they cheer and glorify the word of Adonay:

and as many as are ordained to eternal life, trust:

and the word of Adonay

is borne throughout all the region:...

Orthodox Jewish Bible Now hearing this, the Goyim rejoiced with simcha gedolah and were praising the dvar Hashem. And as many as had been destined to Chayyei Olam became ma'aminim hameshichiyim.

And the dvar Hashem was spreading through the entire region.

Rotherham’s Emphasized B. And they of the nations |hearing [this]| began to rejoiceˎ and to be glorifying God, and they believed—||as many as had become disposed for life age-abiding||. And the word of the Lord went on to be carried through the whole country.

Worrell New Testament And the gentiles, having heard it, were rejoicing, and glorifying the word of God; and as many as had been appointed to eternal life believed.

And the word of the Lord was being spread abroad through that whole country.

Expanded/Embellished Bibles:

The Amplified Bible When the Gentiles heard this, they began rejoicing and glorifying [praising and giving thanks for] the word of the Lord; and all those who had been appointed (designated, ordained) to eternal life [by God] believed [in Jesus as the Christ and their Savior]. And so the word of the Lord [regarding salvation] was being spread through the entire region.

An Understandable Version And when the Gentiles heard this they were glad and gave honor to the message of God [i.e., they accepted it as true]. And all those who were appointed [by God] to receive never ending life [through faith and obedience] became believers. And the Lord’s message was spread far and wide over the entire region.

The Expanded Bible When the Gentiles heard Paul say this, they ·were happy [rejoiced] and ·gave honor to [praised] the ·message [word] of the Lord. And the people who were ·chosen [destined; appointed] to have life forever ·believed the message [^Lbelieved].

So the ·message [word] of the Lord was spreading through the whole ·country [area; region].

Jonathan Mitchell NT Now upon hearing [this], the non-Jews (the [folks of the] nations and ethnic groups) began rejoicing and continued glorifying (enhancing the reputation of) the message from God (God's Logos: God's Word and idea). And so they trusted and believed – whoever were folks having been set and arranged into an eonian life (or: into life which has is source and quality from the Age).

So the message of the Lord [= Christ or Yahweh] (or: the Lord's Word and idea) began being carried through the midst in all directions – and continued thus throughout the whole country (or: region).

Syndein/Thieme And when the Gentiles heard this, they kept on rejoicing, and glorifying the word of the Lord. And as many as kept on being assigned in the past {being under orders . . . part of God's plan} to eternal life {God's plan is also eternal} . . . believed.

And the word of the Lord was published throughout the entire region.

Translation for Translators While the non-Jewish people were listening to those words, they began to rejoice, and they repeatedly said that the message about the Lord Jesus was wonderful. And all of the non-Jewish people whom God had chosen ◂to have eternal life/to live eternally with God► believed the message about the Lord Jesus. At that time, many of the believers traveled around throughout that region. As they did that, they were proclaiming the message about the Lord Jesus [MTY].

The Voice These words created two strong reactions. The outsiders were thrilled and praised God’s message, and all those who had been appointed for eternal life became believers. Through them the Lord’s message spread through the whole region.

Bible Translations with Many Footnotes:

Lexham Bible And when [*Here “when ” is supplied as a component of the participle (“heard”) which is understood as temporal] the Gentiles heard this , [*Here the direct object is supplied from context in the English translation] they began to rejoice [*The imperfect tense has been translated as ingressive here (“began to rejoice”)] and to glorify the word of the Lord. And all those who were designated for eternal life believed. So the word of the Lord was carried through the whole region.

NET Bible® When the Gentiles heard this, they began to rejoice¹⁸¹ and praise¹⁸² the word of the Lord, and all who had been appointed for eternal life¹⁸³ believed. So the word of the Lord was spreading¹⁸⁴ through the entire region.

^181tnThe imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

^182tnOr “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

^183snNote the contrast to v. 46 in regard to eternal life.

^184tnBDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

The Spoken English NT When the Gentiles heard that, they were very happy, and were praising^lll the message about the Lord.^mmm And those who were choseⁿⁿⁿⁿ for eternal life became believers.^ooo

And the message about the Lord spread through the whole region.

^lll.Lit. “glorifying.”

^mmm.Lit. “the word of the Lord”; some mss have, “God’s message” (lit. “the word of God”).

^nnn.Lit. “placed“ or “appointed.”

^ooo.Or simply, “believed.”

Wilbur Pickering’s New T. Now upon hearing this, the Gentiles rejoiced and glorified the word of the Lord; and as many as had been appointed to eternal live believed.²⁹

Well the word of the Lord was being spread throughout all the region.

(29) Here God’s sovereignty and human responsibility are placed side by side—God appoints, but we have to believe.

Literal, almost word-for-word, renderings:

Benjamin Brodie’s trans. Subsequently, after hearing this, the Gentiles rejoiced and magnified the word of the Lord. Furthermore, as many as were ordained to eternal life [preordination and election come before faith], believed.

And the word of the Lord was carried [disseminated] throughout the entire region .

Charles Thomson NT Upon hearing this, the Gentiles rejoiced and glorified the word of the Lord; and as many as were fitly disposed for everlasting life, believed.

And the word of the Lord spread through that whole region.

Context Group Version And as the ethnic groups heard this, they were glad, and publicly honored the word of the Lord: and as many as were appointed to age-enduring life trusted. And the word of the Lord was spread abroad throughout all the region.

Far Above All Translation And the Gentiles, hearing this, rejoiced and glorified the word of the Lord, and those who were appointed to age-abiding life believed. And the word of the Lord was spread about through the whole of the region.

Legacy Standard Bible And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord [Two early mss God] [In OT, Yahweh, cf. Is 1:10], and as many as had been appointed to eternal life believed. And the word of the Lord [In OT, Yahweh, cf. Is 1:10] was being spread through the whole region.

Literal Standard Version And the nations hearing were glad, and were glorifying the word of the LORD, and believed—as many as were appointed to continuous life; and the word of the LORD was spread abroad through all the region.

Modern Literal Version 2020 And while the Gentiles are hearing this, they were rejoicing and glorifying the word of the Lord, and they believed as many as were appointing themselves toward everlasting life.

Now the word of the Lord was being carried through the whole region.

New Matthew Bible The Gentiles heard and were glad, and glorified the word of the Lord and believed – even as many as were appointed to eternal life. And the word of the Lord went abroad throughout all the region.

The gist of this passage: The gentiles heard what was being taught and they were happy to hear these things. Furthermore, they believed in the Lord, which became eternal life for them. God’s Word (the gospel message) continued to spread across the land.

48-49

Acts 13:48a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
akoúô (ἀκούω)[pronounced ah-KOO-oh]	those hearing; hearing and paying attention to; listeners; those who hear and understand	neuter plural, present active participle; nominative case	Strong’s #191
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
ta (τά) [pronounced taw]	the; this, that	neuter plural definite article; nominative case	Strong’s #3588
ethnê (ἔθνη) [pronounced EHTH-nay]	Gentiles, pagans; peoples [as distinguished from Jews]; Gentile nations; in the OT, foreign nations not worshiping the true God, Paul uses the plural for Gentile Christians and for pagan Gentiles	neuter plural noun, nominative case	Strong’s #1484
A neuter plural noun generally takes a 3^rd person masculine singular verb.
chairô (χαίρω) [pronounced KHAI-row]	to rejoice, be glad; to rejoice exceedingly; to be well, thrive; in salutations, hail!; at the beginning of letters: to give one greeting, salute	3^rd person plural, imperfect active indicative	Strong’s #5463
In the Byzantine Greek text, there is a 3^rd person singular verb (with the variant reading being plural). This is plural in the Scrivener Textus Receptus and Tischendorf’s Greek text.

Translation: [Upon] hearing [this], the gentiles rejoiced...

Many of the religious Jews had made salvation seem impossible for the gentile. Despite having a strong interest in the teachings of the Old Testament, some gentiles felt turned away or rejected. With the words of Paul and Barnabas—many of these words coming right out of the Jewish Scriptures—the gentiles there rejoiced. Salvation was for them as well. Not only that, but God, through Paul and Barnabas (and others) would aggressively pursue them.

Acts 13:48b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
doxazô (δοξάζω) [pronounced dox-AD-zo]	to think someone is glorious; to give glory and honor to someone; to clothe with honor; to impart glory	3^rd person plural, imperfect active indicative	Strong’s #1392
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
logos (λόγος, ου, ὁ) [pronounced LOHG-ohss]	a word; conception, idea; matter; thing; remark; decree, mandate; doctrine, teaching, message; the act of speaking, speech; reason, account; revelation	masculine singular noun, accusative case	Strong’s #3056
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	neuter singular definite article, genitive/ablative case	Strong’s #3588
theos (θεός) [pronounced theh-OSS]	God, [the true] God; divine being; god, goddess, divinity	masculine singular noun, genitive/ablative case	Strong’s #2316
This is the 4^th occurrence of the Word of God in this chapter.
The Byzantine Greek text, the Scrivener Textus Receptus and Tischendorf’s Greek text all have...
kurios (κύριος) [pronounced KOO-ree-oss]	lord, master; Lord; he to whom a person or thing belongs, owner, possessor; a prince, chief, sovereign	masculine singular noun; genitive/ablative case	Strong's #2962
The Westcott Hort text has the Word of the God.

Translation: ...and they glorified the Word of God.

Now notice, the gentiles do not glorify Paul and Barnabas; they do not even glorify God. They glorify the Word of God, where they see that their destiny lives. When speaking of the gentiles, Paul quoted the Old Testament.

Acts 13:48c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
pisteúô (πιστεύω) [pronounced pis-TOO-oh]	to believe; to think to be true, to be persuaded of, to place confidence in; to put trust in; to commit to	3^rd person plural, aorist active indicative	Strong’s #4100
hosos (ὅσος) [pronounced HOS-os	as great as, as far as, as much [many, long] as; all that; inasmuch as; how much, how many, whoever	neuter plural, correlative pronoun; accusative case	Strong’s #3745
ên (ἤν) [pronounced ayn]	was, were, has been; to have existed; to have stayed; had occurred, took place; was present [available]	3^rd person plural, imperfect indicative	Strong’s #2258 (imperfect of Strong’s #1510)
tassô (τάσσω) [pronounced TAS-soh]	setting, appointing, determining, ordaining, arranging in an orderly manner; assigning or disposing (to a certain position or lot)	masculine plural, perfect passive participle; nominative case	Strong’s #5021
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
zôê (ζωή) [pronounced dzoh-AY]	life; living, state of being	feminine singular noun, accusative case	Strong’s #2222
aiônios (αἰώνιος) [pronounced ahee-OH-nee-oss]	eternal, forever, everlasting; perpetual (also used of past time, or past and future as well)	feminine singular adjective, accusative case	Strong’s #166

Translation: And they believed, as many as had been appointed to life eternal.

Many of the gentiles there believed in Jesus, just as they had been assigned/ordained/appointed from eternity past. God’s sovereignty and man’s free will intersection at the point of salvation. Furthermore, because we are in Christ, and Christ is foreordained, we share His foreordination. We share His destiny; we share all that He is.

God has made it possible for man to have free will; and for man to make a free will choice. He has also made this compatible with the sovereignty of God . For whom He has foreknown, the same He has predestined. Secondly, because we are in Christ (positional truth ), and because Christ is predestined, we share His predestination.

Acts 13:48 [Upon] hearing [this], the gentiles rejoiced and they glorified the Word of God. And they believed, as many as had been appointed to life eternal. (Kukis mostly literal translation)

Acts 13:49
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
diaphérō (διαφέρω) [pronounced dee-ahf-EHR-oh]	to bear or carry (through any place); to carry (in different ways; in different directions, to different places)	3^rd person singular, imperfect passive indicative	Strong’s #1308 (first set of meanings)
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
ho (ὁ) [pronounced hoh]	the; this, that; who, which	definite article for a masculine singular noun, nominative case	Strong’s #3588
logos (λόγος, ου, ὁ) [pronounced LOHG-ohss]	a word; conception, idea; matter; thing; remark; decree, mandate; doctrine, teaching, message; the act of speaking, speech; reason, account; revelation	masculine singular noun, nominative case	Strong’s #3056
tou (το) [pronounced tu]	of the; from the, [away, out] from the; from the source of; by the; than the	masculine singular definite article, genitive/ablative case	Strong’s #3588
kurios (κύριος) [pronounced KOO-ree-oss]	lord, master; Lord; he to whom a person or thing belongs, owner, possessor; a prince, chief, sovereign	masculine singular noun; genitive/ablative case	Strong's #2962
diá (διά) [pronounced dee-AH]	through; with; in; of time; throughout; during; by, by the means of, by reason of; on account of; because of, for this reason; therefore; on this account	preposition	Strong’s #1223
holos (ὅλος, η, ον) [pronounced HOH-loss]	whole, entire, complete; altogether, wholly, all	feminine singular adjective; genitive/ablative case	Strong’s #3650
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
chôra (χώρα, ας, ἡ) [pronounced KHOH-ra]	country, land; district, region, place; [open] country [as opposed to the city]; [dry] land [as opposed to the sea]	feminine singular noun; genitive/ablative case	Strong’s #5561

Translation: And the word of the Lord was carried throughout all the region.

The Word of the Lord would be the gospel of Jesus Christ, along with various Scriptures which relate to the gentiles being called by God through the Jewish people. This information spread throughout the region where Paul and Barnabas were. Some of this was spread by Paul and Barnabas; and some of it was spread by their new converts. It is the Word of God that makes real change.

Acts 13:49 And the word of the Lord was carried throughout all the region. (Kukis mostly literal translation)

Acts 13:48–49 [Upon] hearing [this], the gentiles rejoiced and they glorified the Word of God. And they believed, as many as had been appointed to life eternal. And the word of the Lord was carried throughout all the region. (Kukis mostly literal translation)

Acts 13:48–49 Hearing these words from Paul and Barnabas, the gentiles rejoiced and they exalted the Word of God (which was being spoken by Paul and Barnabas). Such gentiles believed in Jesus, to attain eternal life, just as they had been foreordained to do. As a result, the word of the Lord went throughout that entire region. (Kukis paraphrase)

——————————

The Varied Responses of the People in Antioch

But the Jews stirred up the pious women of prominence and the first [ranked men] of the city and they excited persecution against the Paul and Barnabas. And they threw them out from the borders of them. But the [men], having shaken off dust of the feet on them, went to Iconium.

Acts

13:50–51

The Jews stirred up the religious women of prominence and the influential [men] of the city and they raised up [and organized] a persecution of Paul and Barnabas. Then they threw them out of their region. So [Paul and Barnabas] having shaken the sand from their feet against them, went to Iconium [next].

The religious Jews who rejected the gospel stirred up prominent religious women and influential men of the city. They organized a persecution against Paul and Barnabas, so that they were able to put them on the other side of their border, with orders not to return. So, Paul and Barnabas demonstrably shook the sand off their sandals, on the other side of the border, and they went to Iconium next to continue evangelizing.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) But the Jews stirred up the pious women of prominence and the first [ranked men] of the city and they excited persecution against the Paul and Barnabas. And they threw them out from the borders of them. But the [men], having shaken off dust of the feet on them, went to Iconium.

Complete Apostles Bible But the Jews incited the devout and prominent women and the leading men of the city, and raised up a persecution against Paul and Barnabas, and cast them out from their borders.

But shaking off the dust from their feet against them, they went to Iconium.

Douay-Rheims 1899 (Amer.) But the Jews stirred up religious and honourable women and the chief men of the city: and raised persecution against Paul and Barnabas: and cast them out of their coasts.

But they, shaking off the dust of their feet against them, came to Iconium.

Holy Aramaic Scriptures But, the Yehudaye {the Judeans/the Jews} incited the Rishe {the Chiefs/the Leaders} of the city, and the wealthy women, those with them who were revering Alaha {God}, and they rose up persecution against Paulus {Paul}, and against Bar-Naba {Barnabas}, and they cast them from their borders.

And when they went forth, they shook off the dust of their feet against them, and they came unto Eyqanun {Iconium} city.

James Murdock’s Syriac NT But the Jews stirred up the chiefs of the city, and the opulent women who with them feared God, and set up a persecution against Paul and against Barnabas, and expelled them from their borders.

And when they went out, they shook off the dust of their feet against them, and went to the city of Iconium.

Original Aramaic NT But the Jews stirred up the Leaders of the city and those honorable women who were worshiping God with them and they raised persecutions against Paulus and against BarNaba and expelled them from their borders.

When they went forth, they shook the dust of their feet off against them and they came to the city Iqonion.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English But the Jews, working up the feelings of the God-fearing women of high position and of the chief men of the town, got an attack started against Paul and Barnabas, driving them out of those parts.

But they, shaking off the dust of that place from their feet, came to Iconium.

Bible in Worldwide English But the leaders of the Jews talked to the leading women who worshipped God and to the chief men of Antioch. They made plenty of trouble for Paul and Barnabas. They made them leave that part of the country.

So Paul and Barnabas shook the dust off their feet and left them. They went on to Iconium.

Easy English But the Jewish leaders spoke to the important men in the city. They also spoke to some rich women who worshipped God. The Jewish leaders told them bad things about Paul and Barnabas. So these important people started to speak against Paul and Barnabas. They caused Paul and Barnabas to leave that region. So Paul and Barnabas cleaned the dirt of that place off their feet. This showed that the people in that town had done a bad thing. Paul and Barnabas then travelled to a town called Iconium.

Easy-to-Read Version–2008 But the Jews there caused some of the important religious women and the leaders of the city to be angry and turn against Paul and Barnabas and throw them out of town. So Paul and Barnabas shook the dust off their feet. Then they went to the city of Iconium.

God’s Word™ .

Good News Bible (TEV) But the Jews stirred up the leading men of the city and the Gentile women of high social standing who worshiped God. They started a persecution against Paul and Barnabas and threw them out of their region. The apostles shook the dust off their feet in protest against them and went on to Iconium.

J. B. Phillips But the Jews worked upon the feelings of religious and respectable women and some of the leading citizens, and succeeded in starting a persecution against Paul and Barnabas, and expelled them from the district.

But they on their part simply shook off the dust from their feet in protest and went on to Iconium.

The Message Some of the Jews convinced the most respected women and leading men of the town that their precious way of life was about to be destroyed. Alarmed, they turned on Paul and Barnabas and forced them to leave. Paul and Barnabas shrugged their shoulders and went on to the next town, Iconium, brimming with joy and the Holy Spirit, two happy disciples. V. 52 is included for context.

NIRV But the Jewish leaders stirred up the important women who worshiped God. They also stirred up the men who were leaders in the city. The Jewish leaders tried to get the women and men to attack Paul and Barnabas. They threw Paul and Barnabas out of that area. Paul and Barnabas shook the dust off their feet. This was a warning to the people who had opposed them. Then Paul and Barnabas went on to Iconium.

New Life Version The Jews worked on the feelings of the women who were religious and respected. They worked on the leading men of the city also. They worked against Paul and Barnabas and made them leave their city. But Paul and Barnabas shook the dust off from their feet against them and went to the city of Iconium.

New Simplified Bible The Jews incited the devout and honorable women and the leading men of the city. They caused persecution against Paul and Barnabas, and expelled them from their coasts. So they shook the dust from their feet against them, and went to Iconium.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible Jews incited a riot. They got a bunch of city leaders all worked up: influential women of faith along with some men. Jews turned the mob against Paul and Barnabas and ran them out of town. In a bold act of defiance, Paul and Barnabas shook the city dust off their feet. [34] Then they moved on to the next town, Iconium.

³⁴13:51Jesus told his followers, “Wherever the people don’t welcome you, don’t stay. Shake the dust of that town off your feet. Use that to send your message of disapproval” (Luke 9:5).

Contemporary English V. But the Jewish leaders went to some of the important men in the town and to some respected women who were religious. They turned them against Paul and Barnabas and started making trouble for them. They even chased them out of that part of the country. Paul and Barnabas shook the dust from that place off their feet and went on to the city of Iconium.

Goodspeed New Testament But the Jews stirred up the well-to-do religious women and the leading men of the town, and they started a persecution against Paul and Barnabas, and drove them out of their district. They shook off the dust from their feet in protest, and went to Iconium.

The Living Bible Then the Jewish leaders stirred up both the godly women and the civic leaders of the city and incited a mob against Paul and Barnabas, and ran them out of town. But they shook off the dust of their feet against the town and went on to the city of Iconium.

New Berkeley Version .

New Living Translation Then the Jews stirred up the influential religious women and the leaders of the city, and they incited a mob against Paul and Barnabas and ran them out of town. So they shook the dust from their feet as a sign of rejection and went to the town of Iconium.

The Passion Translation The Jewish leaders stirred up a violent mob against Paul and Barnabas, including many prominent and wealthy people of the city. They persecuted them and ran them out of town. As they left, they shook the dust off their feet as a sign of protest against them, and they went on to the city of Iconium.

Plain English Version But the Jewish leaders made trouble for Paul and Barnabas. There were some important women in that town that were not Jews, but they respected God. And there were some important men there too. The Jewish leaders told them bad things about Paul and Barnabas, so those important people made big trouble for Paul and Barnabas. They made so much trouble that Paul and Barnabas had to leave that town. As they left, they shook the dirt off their feet to show those Jewish people that they were wrong. Then Paul and Barnabas went to the town called Iconium.

Radiant New Testament The word of the Lord spread through that whole area. But the Jewish leaders stirred up some important Gentile women who attended the synagogue. They also stirred up some men who were leaders in the city. They got all these people to oppose and attack Paul and Barnabas, and they threw the two men out of that area. But Paul and Barnabas shook the dust off their feet to protest against the people who’d opposed them, and then they went on to Iconium. V. 49 is included for context.

UnfoldingWord Simplified T. However, some leaders of the Jews talked to some important women who worshiped with them, as well as the most important men in the city. They persuaded them to try to stop Paul and Barnabas. So those non-Jewish people led many people against Paul and Barnabas, and they drove them out of their region.

As the two apostles were leaving, they shook the dust from their feet to show those leaders that God had rejected them and would punish them. Then they left the city of Antioch and went to the city of Iconium.

William's New Testament But the Jews stirred up the devout women of high rank and the men of first rank in town, and so started a persecution against Paul and Barnabas, and drove them out of their district. But they shook off the dust from their feet as a protest against them, and went to Iconlure; and the disciples continued to be full of joy and the Holy Spirit. V. 52 is included for context.

Partially literal and partially paraphrased translations:

American English Bible However, the Judeans who were there incited many of the city’s elite (the devout women and the leading men), and they sent people against Paul and BarNabas who threw them out of the city.

So they just shook the dust off their feet against them, and traveled on to Iconium.

Beck’s American Translation .

Breakthrough Version But the Jewish people incited the worshipping proper women and the primary people of the city. And they roused up persecution on Paul and Barnabas and threw them out away from their borders.

After the two shook off the dust of their feet on them, they went to Iconium.

Common English Bible However, the Jews provoked the prominent women among the Gentile God-worshippers, as well as the city’s leaders. They instigated others to harass Paul and Barnabas, and threw them out of their district. Paul and Barnabas shook the dust from their feet and went to Iconium.

Len Gane Paraphrase So the Word of the Lord was spread widely through the whole area, but after the Jews incited the high ranking and honorable women and the chief men of the city, started a persecution against Paul and Barnabas and threw them out of their area. But they shook the dust off their feet against them and came to Iconium. V. 49 is included for context.

A. Campbell's Living Oracles But the Jews stirred up some devout women of considerable rank, and the magistrates of the city; and raised a persecution against Paul and Barnabas, and drove them out of their territories. And they shook off the dust of their feet against them, and came to Iconium.

New Advent (Knox) Bible But the Jews used influence with such women of fashion as worshipped the true God, and with the leading men in the city, setting on foot a persecution against Paul and Barnabas and driving them out of their territory; so they shook off the dust from their feet as they left them, and went on to Iconium.

NT for Everyone But the Jews incited the devout aristocratic women and the leading men of the city. They stirred up persecution against Paul and Barnabas, and drove them out of their district. 51 They, however, shook the dust off their feet and went on to Iconium.

20^th Century New Testament But the Jews incited the women of position who worshiped with them, and the leading men of the town, and started a persecution against Paul and Barnabas, and drove them out of their neighborhood. They, however, shook the dust off their feet in protest, And went to Iconium, leaving the disciples full of joy and of the Holy Spirit. V. 52 is included for context.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation But the Jews incited the devout and honorable women, and the leading men of the city, and raised a persecution against Paul and Barnabas, and expelled them from their coastal areas. But they shook off the dust of their feet against them, and came to Iconium. This was a ceremonial insult and involved taking off the sandals and clapping them so that everyone could see that they did not want to carry one particle of dust to remember them by.

Revised Ferrar-Fenton Bible But the Jews incensed the pious women of rank, as well as the principal men of the town; and raising a persecution against Paul and Barnabas, they expelled them from their boundaries. So, shaking the dust off their feet against them, they proceeded to Iconium.

Free Bible Version But the Jews incited the prominent religious women and leaders of the city to persecute Paul and Barnabas, and had them expelled them from their territory. So they shook the dust off their feet against them as a sign of protest, and went on to Iconium.

God’s Truth (Tyndale) But the Jews moved the worshipful and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas and expelled them out of their coasts. And they shook off the dust off their feet against them, and came unto Iconium

International Standard V But the Jewish leaders [I.e. Judean leaders; lit. the Jews] stirred up devout women of high social standing and the officials in the city, started a persecution against Paul and Barnabas, and drove them out of their territory. So Paul and Barnabas [Lit. So they] shook the dust off their feet in protest against them and went to Iconium.

UnfoldingWord Literal Text But the Jews urged on the devout and important women, as well as the leading men of the city. These stirred up a persecution against Paul and Barnabas and threw them out beyond the border of their city. But Paul and Barnabas shook off the dust from their feet against them. Then they went to the city of Iconium.

Weymouth New Testament But the Jews influenced the gentlewomen of rank who worshipped with them, and also the leading men in the city, and stirred up persecution against Paul and Barnabas and drove them out of the district.

But they shook off the dust from their feet as a protest against them and came to Iconium; and as for the disciples, they were more and more filled with joy and with the Holy Spirit. V. 52 is included for context.

Catholic Bibles (those having the imprimatur):

The Heritage Bible And the Jews stirred up the worshipping and well respected women and the foremost people of the city, and stirred up persecution against Paul and Barnabas, and threw them out of their boundaries.

And shaking off the dust of their feet against them, they came into Iconium.

New American Bible (2011) The Jews, however, incited the women of prominence who were worshipers and the leading men of the city, stirred up a persecution against Paul and Barnabas, and expelled them from their territory. ^wSo they shook the dust from their feet in protest against them and went to Iconium.*

* [13:51] See note on Lk 9:5.

* [9:5] Shake the dust from your feet: see note on Mt 10:14.

* [10:14] Shake the dust from your feet: this gesture indicates a complete disassociation from such unbelievers.

w. [13:51] Mt 10:14; Mk 6:11; Lk 9:5; 10:11.

New Catholic Bible .

New Jerusalem Bible But the Jews worked on some of the devout women of the upper classes and the leading men of the city; they stirred up a persecution against Paul and Barnabas and expelled them from their territory. So they shook the dust from their feet in protest against them and went off to Iconium; but the converts were filled with joy and the Holy Spirit. This includes v. 52 which is listed as part of v. 51 in the NJB.

Revised English Bible–1989 But the Jews stirred up feeling among those worshippers who were women of standing, and among the leading men of the city; a campaign of persecution was started against Paul and Barnabas, and they were expelled from the district. They shook the dust off their feet in protest against them and went to Iconium.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible .

Hebraic Roots Bible But the Jews incited the rulers and with them the wealthy women of the city, those who were fearing Elohim and raised up a persecution against Paul and Barnabas, and threw them out from their borders.

But these shaking off the dust of their feet on them, they came into Iconium.

Holy New Covenant Trans. But the Jewish leaders stirred up some of the important religious women and the leaders of the city to oppose Paul and Barnabas. They were angry. These people persecuted them and threw them out of town. So Paul and Barnabas shook the dust off their feet. Then they went to the town of Iconium.

The Scriptures 2009 But the Yehuim stirred up the worshipping and noble women and the chief men of the city, and raised up persecution against Sha’ul and Barnaa, and threw them out of their borders.

And shaking off the dust from their feet against them, they came to Ikonion.

Tree of Life Version .

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...The but Jews incite the worshiping women the [women] prominent and the [men] first [of] the city and [They] arouse persecution to the paul and barnabas and [They] remove them from the regions [of] them The [Men] but Shaking the dust [from] the feet to them come to iconium...

Alpha & Omega Bible BUT THE JEWS INCITED THE DEVOUT WOMEN OF PROMINENCE AND THE LEADING MEN OF THE CITY, AND INSTIGATED A PERSECUTION AGAINST PAULOS (Paul) AND BARNABAS, AND DROVE THEM OUT OF THEIR DISTRICT.

BUT THEY SHOOK OFF THE DUST OF THEIR FEET AGAINST THEM AND WENT TO ICONIUM.

Awful Scroll Bible Moreover, the Jews spur-among, the worshiping and well-mannered women, and they principal of the city, and raise- persecution -against Paul and Barnabas, and they cast- them -out from their borders.

But they themselves, whisking-away the dust of their feet against them, come into Iconium.

Concordant Literal Version Yet the Jews spur on the reverent, respectable women, and the foremost ones of the city, and rouse up persecution for Paul and Barnabas, and they ejected them from their boundaries."

Now they, shaking the dust off their feet against them, came to Iconium."

exeGeses companion Bible ...but the Yah Hudiym enrage

the venerating and well-respected women

and the preeminent men of the city;

and rouse persecution on Paulos and Bar Nabi

and cast them from their boundaries:

but they shake the dust from their feet upon them,

and come to Iconium:...

Orthodox Jewish Bible But the Yehudim aroused the chashuve (prominent) G-d fearing nashim and the gontser machers of the city, and they instigated redifah keneged Rav Sha'ul and Bar Nabba, and they drove them from out of their territory.

And having shaken off the dust of their feet against them, Rav Sha'ul and Bar- Nabba came to Conium;

And the talmidim were being filled with simcha and the Ruach Hakodesh. V. 52 is included for context.

Rotherham’s Emphasized B. But ||the Jews|| urged on the devout women of the higher classˎ and the chief men of the city, and roused up a persecution against Paul and Barnabas,—and thrust them out from their bounds. But |they| <shaking off the dust of their feet against them> came into Iconium.

Worrell New Testament But the Jews urged on the devout and reputable women, and the principal men of the city, and stirred up persecution against Paul and Barnabas, and cast them out of their borders; and they, having shaken off the dust of their feet against them, came to Iconium.

Expanded/Embellished Bibles:

The Amplified Bible But the Jews incited the devout, prominent women and the leading men of the city, and instigated persecution against Paul and Barnabas, and drove them forcibly out of their district. But ^[m]they shook its dust from their feet in protest against them and went to Iconium.

[m] A symbolic act expressing contempt for a place that had rejected the message of salvation.

An Understandable Version But the Jews incited the devoted [non-Jewish] women who held respected positions, and the principal men of the city, by stirring up a persecution against Paul and Barnabas, and [succeeded] in running them out of the region. But they shook the dust off of their feet against them [i.e., as an expression of contempt for the people’s attitude] and went on to Iconium.

The Expanded Bible But the Jewish people ·stirred up [incited] some of the ·important religious women [devout/God-fearing women of high social status] and the ·leaders [or prominent men] of the city. They ·started trouble [stirred up persecution] against Paul and Barnabas and forced them out of their ·area [region]. So Paul and Barnabas shook the dust off their feet [^Ca sign of rejection and protest] and went to Iconium [^Ca city in the interior of south central Asia Minor, present-day Turkey].

Jonathan Mitchell NT But the Jews incited and spurred on the reverent, respectable (or: reputable; influential; of good form and decorum) women, as well as the leading (principal; foremost) men of the city, and they aroused (raised up; mounted) a pursuit and persecution upon Paul and Barnabas, and then threw them out of their midst – away from their boundaries (= city limits; or: territory; district).

So they, after shaking out (or: off) the dust from their feet on them (= as a repudiation, signifying that their city was like the unclean heathen), they went into Iconium.

Syndein/Thieme .

Translation for Translators People expelled the apostles, but the believers continued on.

Acts 13:50-52

However, some leaders of [SYN] the Jews incited the most important men in the city, and some important/influential women who had accepted what the Jews believe, to oppose Paul and Barnabas. So those non-Jewish people incited other people also to persecute Paul and Barnabas. As a result they expelled the two men from their region. So, as the two apostles were leaving, they shook the dust from their feet to show those Jewish leaders that God had rejected them and would punish them. They left Antioch and went to Iconium city.

The Voice But the Jewish leaders united the aristocratic religious women and the city’s leading men in opposition to Paul and Barnabas, and soon they were persecuted and driven out of the region. They simply shook the dust off their feet in protest and moved on to Iconium.

Bible Translations with Many Footnotes:

Lexham Bible But the Jews incited the devout women of high social standing and the most prominent men of the city, and stirred up persecution against Paul and Barnabas and threw them out of their district. So after [*Here “after ” is supplied as a component of the participle (“shaking off”) which is understood as temporal] shaking off the dust from their feet against them, they went to Iconium.

NET Bible® But the Jews incited¹⁸⁵ 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 out¹⁸⁶ of their region. So after they shook¹⁸⁷ the dust off their feet¹⁸⁸ in protest against them, they went to Iconium.¹⁸⁹

^185tnFor the translation of παρ τρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

^186tnBDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

^187tnThe participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

^188snShaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

^189snIconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

The Spoken English NT But the Jews stirred up the well-respected religious women and the important men of the city. They instigated a persecution against Paul and Barnabas, and kicked them out of their area.

So^ppp they shook the dust off their feet^qqq in protest against them and went to Iconium.^rrr

^ppp.Lit. “But.”

^qqq.This action symbolizes having no more to do with a place and its people (see Matt. 10:14; Mark 6:11; Luke 9:5; Luke 10:11; Acts 18:6).

^rrr.Prn. eye-koe-nee-am.

Wilbur Pickering’s New T. But the Jews stirred up the devout and prominent women and the chief men of the city, and raised up a persecution against Paul and Barnabas, and expelled them from their borders. So they shook off the dust from their feet against them,³⁰ and went to Iconium.

(30) They were following an instruction given by the Lord Himself (Matt. 10:14-15, Luke 9:5), and that He illustrated by example (Matt. 11:23-24), although He spoke the curse.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation But the Jews incited the God-worshiping women and the prominent [women] and the first [fig., leading] [men] of the city, and they stirred up persecution against Paul and Barnabas, and they drove them out from their borders.

But they having shaken off the dust of their feet against them, came to Iconium.

Benjamin Brodie’s trans. However, the Jews [primarily the rabbinical leadership of the synagogue] aroused and incited prominent, God-fearing women and the most important men of the city and instigated persecution against Paul and Barnabas and forcibly expelled them from their district.

Subsequently, after shaking off the dust from their feet [sign of indignation], they [Paul and Barnabas] came to Iconium .

Charles Thomson NT But the Jews stirred up the devout women, even such as were women of rank, and the leading men of the city, and raised a persecution against Paul and Barnabas, and expelled them out of their territories.

Upon which they having shaken off the dust of their feet against them, went to Iconium.

Context Group Version But the Judeans urged on the devout women of honorable status, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders. But they shook off the dust of their feet against them, and came to Iconium.

Far Above All Translation But the Jews incited the devout women and those of high standing and the leading men of the city, and stirred up a persecution against Paul and Barnabas and threw them out of their territories. But they shook off the dust from their feet against them and went to Iconium.

Legacy Standard Bible But the Jews incited the God-fearing [Or worshiping] women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. [Lit boundaries] But having shaken off the dust of their feet against them, they went to Iconium.

Literal New Testament BUT THE JEWS EXCITED THE WORSHIPPING WOMEN AND HONOURABLE AND THE PRINCIPAL MEN OF THE CITY, AND STIRRED UP A PERSECUTION AGAINST PAUL AND BARNABAS, AND CAST OUT THEM FROM THEIR BORDERS.

BUT THEY HAVING SHAKEN OFF THE DUST OF FEET THEIR AGAINST THEM, CAME TO ICONIUM.

Literal Standard Version And the Jews stirred up the devout and honorable women, and the first men of the city, and raised persecution against Paul and Barnabas, and put them out from their borders;

and having shaken off the dust of their feet against them, they came to Conium,

and the disciples were filled with joy and the Holy Spirit. V. 50 is included for context.

Modern Literal Version 2020 But the Jews spurred on the pious and prominent women and the foremost ones of the city, and awakened a persecution against Paul and Barnabas, and cast them away from their borders.

But they shook-off the dust of their feet against them and came to Iconium.

A Voice in the Wilderness But the Jews stirred up the devout and influential women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them out of their borders.

But they shook off the dust of their feet against them, and came unto Iconium.

The gist of this passage: The religious Jews worked up some influential people in the city and got Paul and Barnabas sent out of the city. Paul and Barnabas shook the dust off their feet and moved on from there.

50-51

Acts 13:50a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
Ioudaíoi (̓Iουδαοὶ) [pronounced ee-ou-DYE-oy]	Jews, those from Judæa, Judæans; those who are Jewish, belong to the Jewish nation or are Jewish as respects to birth, origin, religion	masculine plural proper noun; nominative case	Strong’s #2453
parotrunō (παροτρύνω) [pronounced par-ot-ROO-no]	to stir up, to incite, to stimulate hostility (against someone), to urge along	3^rd person plural, aorist active indicative	Strong’s #3951
tas (τάς) [pronounced tahss]	the, to the, towards them	feminine plural definite article; accusative case	Strong’s #3588
sébomai (σέβομαι) [pronounced SEB-om-ahee]	showing reverence for, revering, adoring, being devout, being religious, a pious person, worshiping	feminine plural, present (deponent) middle/passive participle, accusative case	Strong’s #4576
gunaikes (γυνακες) [pronounced goo-NIEK-ehs]	women [of any age, whether a virgin, or married, or a widow]; wives; a group of women	feminine plural noun; accusative case	Strong’s #1135
euschêmōn (εὐσχήμων) [pronounced yoo-SHAY-mone]	prominent; proper, honourable, influential, wealthy, respectable, noble (in rank); well-formed, shapely, comely; (figuratively) decorous	feminine plural adjective, accusative case	Strong’s #2158
There appears to be two very different sets of meanings here. Perhaps there is some reasonable set of words which bridges the gap between those who are both prominent and very attractive.

Translation: The Jews stirred up the religious women of prominence...

The Jews here would be the non-Christian religious Jews.

These Jews knew how to work a city, and they knew which people to go to in order to get something that they wanted done.

The first people that they went after were the influential women.

There are a great many false notions about that women were on a level with cattle and slaves. If that were true, why would these Jews bother with the women?

The women are described by the feminine plural adjective euschêmōn (εὐσχήμων) [pronounced yoo-SHAY-mone], which means, prominent; proper, honourable, influential, wealthy, respectable, noble (in rank). Strong’s #2158.

These are women with power and influence; they are women to be reckoned with.

Acts 13:50b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
tous (τοὺς) [pronounced tooç]	the; these, to those; towards them	masculine plural definite article; accusative case; also used as a demonstrative pronoun	Strong’s #3588
prôtos (πρτος) [pronounced PROT-oss]	first [in place, order or time; in any succession of things or persons]; first [in rank]; influence, honour; chief; prominent, principal, foremost; at the first	masculine plural adjective; accusative case	Strong’s #4413
tês (τς) [pronounced tayc]	of the; from the, [away, out] from the; from the source of; by the; than the	feminine singular definite article; genitive and ablative cases	Strong’s #3588
polis (πόλις, εως, ἡ) [pronounced POH-liss]	city, city-state; inhabitants of a city	feminine singular noun; genitive/ablative case	Strong’s #4172

Translation: ...and the influential [men] of the city...

They also reach out to influential men of their city. The information which they present is often slanted or even an intentional misrepresentation. Very likely, they are saying that Paul and Barnabas are stirring up the entire city and knocking everything out of kilter.

Bear in mind, many of these influential types may not have been at the two meetings where Paul and Barnabas spoke. They probably have no firsthand knowledge. Sometimes people who are influential do not want to be seen as followers. So, if they did not organize the Paul and Barnabas thing, then they would not consider attending it. As a result, they do not really know what Paul and Barnabas are doing.

I am suggesting that these religious Jews misrepresented Paul and Barnabas to these people. These are likely not the people who came to see Paul and Barnabas on the second Sabbath.

Acts 13:50c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
epegeírō (ἐπεγείρω) [pronounced ep-Exodus generation-Ī-row]	to excite (against), to stir up, to raise up (using emotional ploys)	3^rd person plural, aorist active indicative	Strong’s #1892
diōgmós (διωγμός) [pronounced dee-ogue-MOSS]	(religious) persecution	masculine singular noun, accusative case	Strong’s #1375
epí (ἐπί) [pronounced eh-PEE]; spelled eph (ἐφ) [pronounced ehf] before a vowel	to, towards; on, upon; at, by, before; over, against; to, across; for, because (of)	preposition of superimposition; a relation of motion and direction with accusative case	Strong’s #1909
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
Paûlos (Παλος) [pronounced POW-loss]	small, little; transliterated, Paul, Paulos, Paulus	masculine singular proper noun; a person; accusative case	Strong’s #3972
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
Barnabas (Βαρνάβας) [pronounced bar-NAB-as]	son of rest; transliterated Barnabas	masculine singular proper noun person, accusative case	Strong’s #921

Translation: ...and they raised up [and organized] a persecution of Paul and Barnabas.

There is an organized group who stand up against Paul and Barnabas. Let me suggest that their strongest slaves would brought to bear against Paul and Barnabas. We do know exactly how large this evangelistic team is. Perhaps it is just Paul and Barnabas; perhaps they have one or two others who are involved, but mostly behind the scenes. All the religious Jews need to do is get 2x or 3x as many people—including anyone who may have a weapon (perhaps a Roman soldier assigned to that city)—and they are able to force Paul and Barnabas out of the city.

The unholy alliance of religion and power:

Although the Bible does not directly address this issue—the combination of government and religion—every time that it occurs, it is used as a means of suppressing the message of Jesus Christ. In fact, in the gospels at the end, such a union was used in order to illegally crucify the Lord.

Application: So there is a principle which we should take from this: do not mix religion with government. No matter how this is done, they will eventually persecute Christians. The religion today is wokeness. The religion of woke is a hatred of America and conservatives and Christians combined with a celebration of atheism, perverted (gay) sex and gender choice (as if we actually have a choice here). All of those things are wrong—they are philosophical positions—and when they are combined with government, they are used to persecute Christians (among others).

The Roman church did not start off badly. The Latin Bible by St. Jerome was an excellent translation (from Greek to Latin) and any pastor could use an English translation of that text and do perfectly fine.

As the Roman church began to develop political power, that is when it became corrupt.

Acts 13:50c
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
ekballô (ἐκβάλλω) [pronounced ehk-BAHL-loh]	to throw out; to drive out; to cast out; to send out; to lead forth with force; to expel [pluck out]; to take out [extract, remove]	3^rd person plural, aorist active indicative	Strong’s #1544
autous (αὐτούς) [pronounced ow-toose]	them, to them, toward them; same	3^rd person masculine plural personal pronoun; accusative case	Strong’s #846
apó (ἀπό) [pronounced aw-PO]; spelled ἀϕ̓ before a vowel.	from, away from, by; after; at; with, because of, since; before; in; of; out (from)	preposition or separation or of origin	Strong’s #575
tôn (τν) [pronounced tohn]	the; of this, from that, [away, out] from the; from the source of; by the; than the	neuter plural definite article; genitive and ablative cases	Strong’s #3588
hória (ὅρια) [pronounced hor'-ee-ah]	territories, regions, districts; boundaries, boundary lines, borders	neuter singular noun	Strong’s #3725
It appears that the boundaries or borders are being emphasized; but the this is a metonym for the territory enclosed by those borders.
autôn (αὐτν) [pronounced ow-TOHN]	their, theirs; of them; from them; them; same; the (these) things	3^rd person masculine plural personal pronoun; ablative/ genitive case	Strong’s #846

Translation: Then they threw them out of their region.

However, many people were organized, there were enough to throw Paul and Barnabas out of their region. No doubt, threats were made. “Come back here, and you will be sorry that you did.” Maybe they even got roughed up. It does not say that they led them to their borders, but that they threw them out of their district. This suggests that some manhandling was involved. In a Greek sentence, the closer to the front of the sentence the more emphasis that word has. The verb is the aorist active indicative of ekballô (ἐκβάλλω) [pronounced ehk-BAHL-loh] and it means, to throw out; to drive out; to cast out; to send out; to lead forth with force; to expel [pluck out]; to take out [extract, remove]. Strong’s #1544. It is the second word in the sentence, right after the kai connective. That would suggest that Paul and Barnabas were manhandled as they were thrown out of this city.

Acts 13:50 The Jews stirred up the religious women of prominence and the influential [men] of the city and they raised up [and organized] a persecution of Paul and Barnabas. Then they threw them out of their region. (Kukis mostly literal translation)

They went out in force (perhaps there were 10 or 20 religious Jews) and they exploited their contacts and connections. Perhaps they got as many as 50 other people on their side. However, these would be the important and influential people.

Illustration: We have something like this done all of the time. A company give to a conservative group, and those on the left will organize boycotts against that company. Or a company will make a divine establishment statement (perhaps the support of the nuclear family), and a small number of people on the left will organize what appears to be thousands (or tens of thousands) to rally against this company. All kinds of things might be threatened, but the result that they are looking for is a repudiation of their statement or the group whom they gave to.

The point is, these are very intelligent Jews, and they do not amass an angry mob, but they organize a movement instead.

Earlier in this passage, it sounds as if the majority of people loved Paul’s presentation; and so many showed up for the second Sabbath as to suggest, there was a great response. All of that can be true.

However, when gathering to throw Paul and Barnabas out of the city, this does not have to be a full city event. It does not have to take place at a convenient time when there are many witnesses. If we assume that Paul and Barnabas are simply two people or that maybe they have two or three additional helpers, it does not require a lot of people to throw them out of the city. As I suggest, ten or twenty people could do this; and if five or six of the men are ruffians, that is all it would take. This can all happen, even if a significant number of people believed the message of Jesus.

Acts 13:51a
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
dé (δέ) [pronounced deh]	but, moreover, and, also; now; namely, to wit	post-positive conjunctive particle	Strong’s #1161
ektinássō (ἐκτινάσσω) [pronounced ek-tin-AS-so]	shaking off (vigorously, expressively); cleaning one’s sandals by shaking	masculine plural, aorist middle participle, nominative case	Strong’s #1621
ton (τόν) [pronounced tahn]; also to (το) [pronounced toh]	the, to [or towards] the	masculine singular definite article in the accusative case	Strong’s #3588
koniortos (κονιορτός) [pronounced kohn-ee-ohr-TOSS]	dust, sand	masculine singular noun, accusative case	Strong’s #2868
tôn (τν) [pronounced tohn]	the; of this, from that, [away, out] from the; from the source of; by the; than the	masculine plural definite article; genitive and ablative cases	Strong’s #3588
podes (πόδες) [pronounced POH-dehs]	feet [of men or beast]	masculine plural noun; accusative case	Strong’s #4228
epí (ἐπί) [pronounced eh-PEE]; spelled eph (ἐφ) [pronounced ehf] before a vowel	to, towards; on, upon; at, by, before; over, against; to, across; for, because (of)	preposition of superimposition; a relation of motion and direction with accusative case	Strong’s #1909
autous (αὐτούς) [pronounced ow-toose]	them, to them, toward them; same	3^rd person masculine plural personal pronoun; accusative case	Strong’s #846

Translation: So [Paul and Barnabas] having shaken the sand from their feet against them,...

This interested me. On the one hand, based upon my reading of this chapter, Paul and Barnabas had a relatively successful tour in this city. It appears that a great many were evangelized and that the Word of God spread further across the land than Paul and Barnabas went.

Let me suggest why Paul and Barnabas did what they did. They may not have known, at this time, that the word of the Lord was being spread across the land. They may not have appreciated that. Furthermore, it is apparent that their supporters have not come to support them. If one was to compare their supporters and new converts to this group of men throwing Paul and Barnabas out of Antioch, I would guess—based upon the text—that far more people believed in Jesus than not; and many of them were gentiles. Were they not strong enough to support Paul and Barnabas? Did this mob gathered around Paul and Barnabas occur late at night? We do not know. We can simply surmise that, at this point in the narrative, there were a lot more unbelievers who outnumbered Paul and Barnabas (and company).

Jews tend to be very expressive (that seems to be the case with many Semitic cultures). So, this would be something that Paul and Barnabas would do, but something that I would not think to do. They are conveying a message to those throwing them out of the Antioch borders. They are not making a statement about their missionary journey there. Literally, the idea is, “I don’t even want to take the dust from your land on my sandals with me!” It is a mutual rejection.

Even though this rejection is by a minority of people (that is my assumption based upon what we have studied), Paul is emboldened enough to return there on at least two more occasions. In other words, this shaking off of the dust is not like the statement, “I am never coming back here again.” It is more directed specifically at those who escorted them to the city limits.

Acts 13:51b
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
érchomai (ἔρχομαι) [pronounced AIR-khoh-my]	to go, to come (in a great variety of applications, literally and figuratively); to accompany; to appear; to bring, to enter	3^rd person plural, aorist active indicative	Strong’s #2064
eis (εἰς) [pronounced ICE]	to, toward; into; unto; at; in order to, for, for the purpose of, for the sake of, on account of; against	directional preposition	Strong’s #1519
Ikónion (Ίκόνιον) [pronounced ee-KON-ee-on]	little image; transliterated, Iconium	neuter singular proper noun; a location; accusative case	Strong’s #2430
Thayer: Iconium [is] a famous city of Asia Minor, which was the capital of Lycaonia.

Translation: ...went to Iconium [next].

Next on Paul and Barnabas’ route was Iconium.

Remember that we have a map of this back in v. 5 and a second map in v. 14. Paul and Barnabas are moving in a clockwise direction in Galatia (or Asia Minor). They have many more places to go.

Acts 13:51 So [Paul and Barnabas] having shaken the sand from their feet against them, went to Iconium [next]. (Kukis mostly literal translation)

Acts 13:50–51 The Jews stirred up the religious women of prominence and the influential [men] of the city and they raised up [and organized] a persecution of Paul and Barnabas. Then they threw them out of their region. So [Paul and Barnabas] having shaken the sand from their feet against them, went to Iconium [next]. (Kukis mostly literal translation)

Acts 13:50–51 The religious Jews who rejected the gospel stirred up prominent religious women and influential men of the city. They organized a persecution against Paul and Barnabas, so that they were able to put them on the other side of their border, with orders not to return. So, Paul and Barnabas demonstrably shook the sand off their sandals, on the other side of the border, and they went to Iconium next to continue evangelizing. (Kukis paraphrase)

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And the disciples were being filled with joy and with a Spirit Holy.

Acts

13:52

[Nevertheless,] the [new] disciples [in Antioch] were filled with joy and with the Holy Spirit.

Despite the animosity shown towards Paul and Barnabas, the new believers in Antioch were filled with joy and with God the Holy Spirit.

Here is how others have translated this verse:

Ancient texts:

Westcott-Hort Text (Greek) And the disciples were being filled with joy and with a Spirit Holy.

Complete Apostles Bible And the disciples were filled with joy and with the Holy Spirit.

Douay-Rheims 1899 (Amer.) And the disciples were filled with joy and with the Holy Ghost.

Holy Aramaic Scriptures And The Talmiyde {The Disciples/The Students} were filled with joy, and The Rukha d’Qudsha {The Spirit of Holiness}.

James Murdock’s Syriac NT And the disciples were filled with joy, and with the Holy Spirit.

Original Aramaic NT And the disciples were filled with joy and The Spirit of Holiness.

Significant differences:

Limited Vocabulary Translations:

Bible in Basic English And the disciples were full of joy and of the Holy Spirit.

Bible in Worldwide English And the followers were filled with joy and the Holy Spirit.

Easy English The believers in Antioch continued to be very happy. The Holy Spirit completely filled them.

Easy-to-Read Version–2008 But the Lord's followers in Antioch were happy and filled with the Holy Spirit.

God’s Word™ Meanwhile, the disciples [in Antioch] continued to be full of joy and the Holy Spiri.

Good News Bible (TEV) The believers in Antioch were full of joy and the Holy Spirit.

J. B. Phillips .

The Message .

NIRV .

New Life Version The missionaries were filled with joy and with the Holy Spirit.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible The believers they left behind were happy—full of joy and the Holy Spirit.

Contemporary English V. But the Lord's followers in Antioch were very happy and were filled with the Holy Spirit.

The Living Bible And their converts [literally, “the disciples.”] were filled with joy and with the Holy Spirit.

New Berkeley Version .

The Passion Translation They left the new converts in Antioch overflowing with the joy of the Holy Spirit.

Plain English Version But the people there in Antioch that believed in Jesus were very happy, and they kept on letting the Holy Spirit control them.

UnfoldingWord Simplified T. Meanwhile the believers continued to be filled with joy and with the power of the Holy Spirit.

Partially literal and partially paraphrased translations:

American English Bible However, the disciples [back in AntiOch] continued to be filled with joy and Holy Breath.

Beck’s American Translation .

Breakthrough Version And the students were being filled with happiness and the Sacred Spirit.

Common English Bible Because of the abundant presence of the Holy Spirit in their lives, the disciples were overflowing with happiness.

Len Gane Paraphrase The disciples, however, were filled with joy and the Holy Spirit.

New Advent (Knox) Bible The disciples, meanwhile, were filled with rejoicing, and with the Holy Spirit.

20^th Century New Testament And went to Iconium, leaving the disciples full of joy and of the Holy Spirit.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia Translation The students were filled with joy, and with the Holy Spirit.

Revised Ferrar-Fenton Bible And the disciples were filled with delight and with the Holy Spirit.

International Standard V Meanwhile, the disciples continued to be full of joy and the Holy Spirit.

Montgomery NT As for the disciples, they were continually filled with joy, and with the Holy Spirit.

The Spoken English NT And the followers of Jesus continued to be full of joy and the Holy Spirit.

Catholic Bibles (those having the imprimatur):

Christian Community (1988) Some of the Jews, however, incited God-fearing wom en of the upper class and the leading men of the city, as well, and stirred up an intense persecution against Paul and Barnabas. Finally they had them expelled from their region. The apostles shook the dust from their feet in protest against this people and went to Iconium, leaving the disciples filled with joy and Holy Spirit. Vv. 50–51 are included for context.

Lk 10:11

The Heritage Bible .

New Catholic Bible .

Jewish/Hebrew Names Bibles:

Complete Jewish Bible But the unbelieving Jews stirred up the women ‘God-fearers’ of high social standing and the leading men of the city, and they organized persecution against Sha’ul and Bar-Nabba and expelled them from their district. However, Sha’ul and Bar-Nabba shook off the dust of their feet against them and went on to Iconium; and the talmidim were filled with joy and with the Ruach HaKodesh. Vv. 50–51 are included for context.

Hebraic Roots Bible .

Holy New Covenant Trans. The students of Jesus in Antioch were happy and full of the Holy Spirit.

The Scriptures 2009 And the taught ones were filled with joy and the Set-apart Spirit.

Tree of Life Version And the disciples were filled with joy and the Ruach ha-Kodesh.

Weird English, Olde English, Anachronistic English Translations:

Accurate New Testament ...The also Students were filled [of] happiness and [of] spirit pure...

Alpha & Omega Bible AND THE DISCIPLES WERE CONTINUALLY FILLED WITH JOY AND WITH THE HOLY GHOST.

Awful Scroll Bible What is more, the disciples were being filled with joy and the Awful Breath.

Concordant Literal Version .

exeGeses companion Bible ...and the disciples fill/shalam with cheer and Holy Spirit.

Orthodox Jewish Bible And the talmidim were being filled with simcha and the Ruach Hakodesh.

Rotherham’s Emphasized B. And ||the disciples|| were filled with joyˎ and with Holy Spirit.

Expanded/Embellished Bibles:

The Amplified Bible And the disciples were continually filled [throughout their hearts and souls] with joy and with the Holy Spirit.

An Understandable Version But the [newly won] disciples [of the Lord] were filled with joy and with the Holy Spirit.

The Expanded Bible .

Jonathan Mitchell NT Furthermore, the disciples (the students) continued being progressively filled with joy and a consecrated attitude (a holy spirit; a set-apart Breath-effect; or: [the] Holy Spirit).

P. Kretzmann Commentary And the disciples were filled with joy and with the Holy Ghost.

Kretzmann’s commentary for Acts 13:48–52 has been placed in the Addendum.

Syndein/Thieme And the disciples {the new believers left behind} were filled with joy {inner happiness}, and with the Holy Spirit.

Translation for Translators Meanwhile, the believers in Antioch continued to rejoice greatly, and they continued to be completely controlled by the Holy Spirit.

The Voice The disciples weren’t intimidated at all; rather, they were full of joy and the Holy Spirit.

Bible Translations with Many Footnotes:

NET Bible® And the disciples were filled with joy¹⁹⁰ and with the Holy Spirit.

^190snThe citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

Literal, almost word-for-word, renderings:

Analytical-Literal Translation Now the disciples were being filled of [or, with] joy and [the] Holy Spirit.

Benjamin Brodie’s trans. And the adherents [converts, students under Paul’s tutelage who believed in Christ] were continually filled with inner happiness and the Holy Spirit .

Context Group Version And the apprentices were filled with joy with the Special Spirit.

Modern Literal Version 2020 Now the disciples were being filled from joy and the Holy Spirit.

Webster’s Translation And the disciples were filled with joy and with the Holy Spirit.

The gist of this passage: The disciples in Antioch are happy and filled with the Holy Spirit.

Acts 13:52
Greek/Pronunciation	Common English Meanings	Notes/Morphology	Strong’s Number
hoi (οἱ) [pronounced hoy]	the; this, that, these	masculine plural definite article; nominative case	Strong’s #3588
te (τε) [pronounced teh]	not only...but also; both...and; as...so; sometimes used as a post-positive conjunction, meaning, and, also	enclitic particle; a conjunction; properly used in connection with και	Strong’s #5037
mathêtês (μαθηταί) [pronounced math-ay-TIE]	disciples, learners, pupils, students, followers	masculine plural noun; nominative case	Strong’s #3101
plêroô (πληρόω) [pronounced play-ROH-oh]	to fill [a vessel, a hollow place, a valley]; to fill [something] with [something]; to supply [abundantly with something] [fully, completely], to impart, to imbue with; to fulfill; to perform fully; to bring to a full end, to complete [finish, accomplish]	3^rd person plural, imperfect active indicative	Strong’s #4137
chara (χαρά) [pronounced khahr-AH]	joy, rejoicing, gladness; the joy received from you; the cause or occasion of joy; used of persons who are one’s joy	feminine singular noun, genitive/ablative case	Strong’s #5479
kaí (καί) [pronounced kī]	and, even, also; so, too, then, that; indeed, but, along with, while	conjunction	Strong’s #2532
pneuma (πνεμα) [pronounced PNYOO-mah]	spirit, Spirit; breath; wind [blast], air	neuter singular noun, genitive/ablative case	Strong’s #4151
hagios (ἅγιος) [pronounced HA-gee-oss]	holy, set apart, dedicated to God, sacred; pure, perfect, worthy of God; consecrated	neuter singular adjective; genitive/ablative case	Strong’s #40

Translation: [Nevertheless,] the [new] disciples [in Antioch] were filled with joy and with the Holy Spirit.

In order to determine which disciples are being spoken of here, let me suggest that there are two possibilities: (1) Paul and Barnabas (and whomever might be with them) or (2) the new disciples in Antioch of Pisidia.

Throughout the gospels, including Luke’s gospel, disciples most of the time referred to those who were following Jesus, and most often there to the 12 disciples. However, in the book of Acts, this is not always the case. In fact, the last two mentions of disciples clearly refers to recent believers or believers other than the 12 disciples.

New European Version Commentary: After such opposition, they were joyful! This is the unique ability of Christians, to perceive victory in defeat [the cross is the greatest example], to bring good out of bad.

Acts 11:25–26 So Barnabas went to Tarsus to look for Saul, and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.

Saul (Paul) and Barnabas were the ones in Antioch (this is the other Antioch). When the disciples are called Christians, as a general designation, then this would refer back to any Christian (any believer) in Antioch.

Acts 11:28–30 And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world (this took place in the days of Claudius). So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea. And they did so, sending it to the elders by the hand of Barnabas and Saul. (Both passages are from the ESV)

It is even more clear that these are disciples outside of Jerusalem who are gathering up an offering for their brothers (fellow believers) in Judæa. So, again, the most recent uses of the word disciple refers to just believers and not necessarily to the 12 disciples (who are now more commonly referred to as Apostles—Acts 8:1, 14, 18 9:27 11:1 14:4, 14).

Therefore, I have translated this passage so that it cannot be missed who we are talking about:

Acts 13:52 [Nevertheless,] the [new] disciples [in Antioch] were filled with joy and with the Holy Spirit. (Kukis mostly literal translation)

They are filled with joy and with the Holy Spirit. Let me suggest that, early on in the nascent Church Age, there was what might be understood to be Holy Spirit-induced happiness or joy. Peter quoted Joel on this on the Day of Pentecost, when the Church Age began. That day was not a fulfillment of Joel’s prophecy; but it was similar to Joel’s prophecy. See the discussion in Acts 2 (HTML) (PDF) (WPD).

Again, because the book of Acts records the events of the nascent church, we cannot expect everything to be exactly the same today. Some try to recreate it, and sometimes there is some deep psychology going on, and sometimes it is demon influence. But, today, in the post-canon period of Scripture, there is no Spirit-induced joy, no speaking in tongues and no healings or miracles.

In the early period of the Church Age, the authority was being transferred from Israel (and various entities in Israel) to the Apostles and to their disciples. One of the things which the Apostles did back then—and this was a very big deal—they would lay hands on someone in order to publically declare that his authority was now valid, and that he could teach in any church. Today, the authority lies with the Word of God. I realize that many local churches do not really find much power in the Word of God, but that is because they have never utilized it before.

Acts 13:52 Despite the animosity shown towards Paul and Barnabas, the new believers in Antioch were filled with joy and with God the Holy Spirit. (Kukis paraphrase)

Logically, this refers to the disciples of Jesus who were made in Antioch of Pisidia. We do not now how long Paul and Barnabas spent with them. Possibly only a few days, depending on how fast the Jewish leaders worked to have them expelled.

In the precanon period of the Church Age, the Holy Spirit appears to have been more of an experience than it is today. That is, there were clear manifestations of the Spirit (people would speak in tongues, or heal or have the gift of knowledge or the gift of prophecy). There were enough gifts provided for this church to move forward, even though Paul and Barnabas were forced to leave town.

Chapter Outline		Charts, Graphics and Short Doctrines
Beginning of Document	Verse Navigation		Introduction and Text
First Verse	Chapter Summary		Addendum
www.kukis.org			Exegetical Studies in Acts

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A Set of Summary Doctrines and Commentary

When I study a chapter of the Bible, one of the questions which I nearly always have is, why is this chapter in the Word of God?

Why Acts 13 is in the Word of God

When studying a chapter in the Bible, there are a number of topics which that study leads to.

What We Learn from Acts 13

Originally, I was going to remove this, as I have used it in the Old Testament to look forward. However, it is certainly reasonable to summarize how our Savior is portrayed in this chapter.

Jesus Christ in Acts 13

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Addendum

The references back to Acts 13:1.

Footnote for Acts 13:1 (The Christian Community Bible)

• 13.1 This is the beginning of Paul’s missions; for the time being he is sent as Barnabas’ assistant.

It is very difficult to know how the Church organized itself in the beginning. It did not have the same kind of hierarchy with three orders that we have now: bishops, presbyters (or priests) and deacons: this started only at the end of the first century. The Churches of Jerusalem and Antioch were certainly not directed as those in small towns. Most of the time, the communities chose their elders among the most trusted men. They had to be recognized or installed either by the apostles or some other superior authority and accepted by the neighboring communities. Their ministry as leaders included baptism, the celebration of the Eucharist and the anointing of the sick. This institution of the Elders (see 14:23 and 11:30) copied exactly the organization of the Jewish communities.

However, wherever there were prophets accepted as such (this was the case in Antioch), they enjoyed greater authority, somewhat like the apostles (1 Cor 12:28 and Eph 2:20).

Paul and Barnabas are not considered apostles yet, but they are prophets. As for the teachers: they are those who have the ability to teach doctrine and morality based on Scripture, for the ser vice of the community.

Luke gives the details of the beginning of this mission. It emerges from the initiative of the Holy Spirit, but responds to the life of fervor of the community of Antioch. Note also that the community agrees to have two of its five leaders leave, and that Saul and Barnabas are ready to face the risks of this adventure.

The laying on of hands invokes the grace of God upon these two missionaries.

This is one of the earliest doctrines on dispensations given by R. B. Thieme, Jr. This may date back to the late 1960s or early 1970s. This was referenced at the beginning of Acts 13:2–3.

Basic Dispensations (R. B. Thieme, Jr.)

1. Paul taught dispensations. Ephesians 3:2, “if ye have heard of the dispensation of the grace of God which is given me to youward.”

2. Dispensations are periods of human history (categories) expressed in terms of divine revelation (Divine viewpoint).

3. God administers the human race (Dispensations). The human race is an estate which God administers in a certain way.

4. God’s administration means a delegation of authority in each dispensation. God appoints the administrator (always believers). Romans 3:2; Acts 15:14.

5. Administrators may fail or succeed; regardless of which, God’s plan moves on. Esther 1:2; 2:8. In Esther 2:8, “And it came to pass” indicates God’s plan is always carried out.

6. There is only one administrator for each dispensation - 1Samuel 12:22.

7. The four dispensations and their administrators are:

a. Age of the Gentiles: Gentile believers

b. Age of the Jews: Israel

c. Age of the Church: Church

d. Age of the Millennium: Christ

8. Every dispensation involves revelation which was not given in the previous dispensation, as well as recognition of that which was.

9. Promises found in any dispensation that are grace promises, are always applicable to any believer in any dispensation - Isaiah 41:10.

10. The ultimate is dispensations is the application of doctrine to experience, so that at all times your life is personally oriented to life. If you understand the chronology of times you don’t confuse “Law” with “Grace,” you aren’t trying to make the “Church Age” world a “Millennial” world, and so on.

I pulled this out of NB1; but not sure what study it actually originated from.

This footnote was referenced in Acts 13:2–3.

Kretzmann’s Commentary Footnote for Acts 13:1–3

Luke here begins the second great part of his book of the Acts. After having narrated the story of the establishment of the Church, he now proceeds to furnish a biographical account of the missionary labors of Paul and of his captivity in Caesarea and Rome. In the local congregation at Antioch there were, as important and influential members, certain prophets and teachers, men to whom the Spirit had given the power to uncover the veil of the future whenever He so directed, and men that had the gift of teaching in an unusual measure. In some of them, as in the case of Paul, both gifts may well have been united, Galatians 2:2; 2 Corinthians 12:1. Whether these men actually belonged to the presbyters of the congregation or not is immaterial; at any rate, they held positions of honor and importance among the brethren in the congregation. From the text it would almost seem to follow that the first three were especially distinguished for their prophetic ability, the last two for their gift of teaching. Barnabas is named first, as the man to whom the congregation really owed its sound establishment, then Simeon with the surname Niger, then Lucius of Cyrene, probably one of the disciples who first preached at Antioch, chap. 11:20. In the second group are mentioned Manaen, a man of some influence, having enjoyed the distinction of having been brought up with, educated together with, Herod Antipas, as some think, his foster-brother, and finally Saul. The order in which they are given shows the relative importance accorded them, as usual in the careful writing of Luke. While these men were serving the Lord in the ministry of the Word, in the teaching and praying of public worship, and also observing the custom of fasting which they had taken over from the Jewish regulations, but probably did not observe on the same day, choosing Wednesday and Friday rather than Monday and Thursday, the Holy Ghost gave them a charge. Either in a vision or by direct prophetic communication to the one or the other of these men He commanded that Barnabas and Saul should now be set aside, placed in a class by themselves, for the purpose of performing the work for which He had called them. Not only Saul, therefore, but also Barnabas had been selected by the Lord for some special work in the interest of His kingdom, for the proclamation of the Gospel among the Gentiles. The will of God having been thus revealed, the congregation held a solemn service of ordination. Having fasted in preparation for the event, they joined in urgent prayer that God would bless and prosper the two chosen servants in their work, and then laid their hands on them in token of blessing and of official appointment. This was the method of separating or delegating them for the office or service for which the Lord intended them. Note: On similar occasions, even in our days, if a man is separated for the ministry of the Word, or if a pastor is called to a new field, it is altogether proper and well-pleasing to God for those concerned in the movement, through their pastors or church officers, to lay their hands on them, and the custom of fasting, of making it a solemn occasion, is by no means to be despised. After this ceremony the two missionaries were sent away, dismissed, by the congregation. They were going forth as the delegates of the Church, as the representatives of the entire congregation, to proclaim the Gospel to the Gentiles. This fact is often lost sight of in our days, and consequently the feeling of responsibility for the missions of the Church is not so keen as it well might and should he. There is need for much improvement in this respect.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 14, 2023.

The references back to Acts 13:4–5.

Footnote for Acts 13:4 (The Christian Community Bible)

• 4. This first mission begins in a very traditional way. Jews could travel through out the Roman em pire: in any impor tant city they would find other Jews involved in trade and always gathered in communities, in “synago - gues.” From Anti och, Barnabas and Saul travel by sea to the island of Cyprus, Barnabas’ home land.

The meeting with Ser gius Paulus has the value of a sign: the Gospel not only convinces simple people, but also authorities. Paul is aware that he must witness before “kings and rulers” (Lk 21:12). The prophetic gifts of Saul are seen when he meets Sergius Paulus. From then on, the Book of Acts will no longer speak of Saul but of Paul: had the governor authorized him to use his family name? For Paul, who was already a Roman citizen (16:37), it is a further step in becoming integrated into the world of the non-Jews.

Paul and his companions. Once the mission began, Paul becomes the obvious leader. They do not stay in Cy prus; they leave there groups of believers who have been hastily instructed.

When they arrive on the continent, at the inhospitable area of Perga, John Mark leaves them. Paul’s daring plans may have scared him. They go through the mountain range of modern Turkey and reach the heart of the province of Pisidia—Antioch (which must not be confused with the other An tisch).

Luke gives all the details of the events at Antioch in Pisidia, because they were typical of the situations Paul was going to face in various parts of the Roman empire.

Paul speaks at the Sabbath gathering in the “syn agogue” (house of prayer of the Jews). The worship involves psalms and biblical readings (obviously, from the Old Testament). Then, one or sever al of the leaders make comments. Since Paul is a visitor, out of deference, they ask him to speak.

Paul’s discourse, this return to the history of Israel may seem to us to hold little interest, as was the case for Peter’s (chap. 2) and Ste - phen’s (chap. 7). But it was the Jewish way of preaching, and for all these emigrants, there was nothing more interesting than being reminded of this history that they knew by heart and which gave them their identity in the midst of other peoples. So Paul presents this history, highlighting a series of facts that gives it meaning and clearly leads to Christ. Paul shows that God’s promises to Israel have been fulfilled in the resurrection of Christ.

We have here a way of understanding the Gospel that we must not lose. We hold that the Jewish and later the Christian faith is “historical.” That means first of all that God has been revealed through history: our faith is not a doctrine developed by thinkers, nor has it sprung from legends. It also means that the resurrection of Jesus marks a new departure for all human history and that year-by-year history presses on towards an end where the sole issue will be Judgment and the Kingdom of God. We cannot simply preach a doctrine that is always true, we must show how the Gospel is a living pow er and how the Spirit of God is at work in events.

The audience reacts in various ways. Those who are listening are not all Jews; there are also those “who fear the Lord,” or “proselytes” whom we have already met in the Ethiopian (8:30) and Cornelius: these are considered second-class believers by the Jews. From the first words, Paul greets them the same way he greets the Jews. Then, in his preaching, he does not emphasize the observance of the Law, which only the Jews could fulfill and which made them feel superior to others; instead, Paul declares that the Law is surpassed (v. 38). He stresses the promises of God addressed to all people. Those who “fear God” are delighted by a Gospel that makes them God’s children, just as the Jews are.

They all invite Paul to speak on the same theme the following Saturday. At that time Paul makes an important decision: Instead of restricting himself to the Jews during the week, he prefers to go to those who “fear God,” people whom he wins over because he is not racist in any way. These people, in turn, bring others to the gathering on the following Sabbath— pagans who had never been involved with the Jews but now mix with them.

Then a crisis occurs. The assembly divides into two factions. Those Jews who are most close-minded and proud are afraid when they see themselves surrounded by “unclean” pagans; they oppose Paul and even try to throw him out. Rich and pious women intervene.

From that moment, a Christian community separate from the Jews is formed. Is not all this factual? If we do not often have such crises in our own Church, it is perhaps because the apostles are few, as in Paul’s time and we have not yet had the visit of the one who will be heard beyond our walls.

All those destined for everlasting life (48). This expression does not condemn those who have not believed. It simply states that the coming to faith was a gift for those believers: God entered their life and made them bearers of a current of divine life that would transform the world (Jn 17:3).

This footnote was referenced in Acts 13:6–8.

Kretzmann’s Commentary Footnote for Acts 13:4–7

Barnabas and Saul, being sent forth by the Holy Spirit, their visible separation had taken place before and in the name of the congregation, but they had been designated by a special revelation of the Spirit, and therefore the call proceeded from the Spirit and was merely transmitted through the congregation and its officers. With this certainty in mind, the missionaries of our days, having received the call of the Lord through the congregation or its representatives, may set out upon the work of their ministry just as cheerfully and confidently as the two men who left Antioch in Syria early in that eventful year of 46 A. D. Traveling first of all down to Seleucia, the port of Antioch, which was situated at the mouth of the Orontes, they embarked for the island of Cyprus. They crossed the arm of the Mediterranean Sea, a distance of some sixty miles, and landed at Salamis, a harbor on the southeastern coast. John Mark was with them as a servant, as a younger brother that might very well aid them in any clerical work, while having the benefit of their instruction. At Salamis the two missionaries made arrangements at once to proclaim the Word of God in the synagogues of the Jews. That was the rule which they observed: first the Jews, then the Greeks. In this way they journeyed slowly through the entire island, which at that time was thickly settled. It was a distance of some hundred miles to the western end of the island, to the capital, Paphos, where', there was a famous shrine devoted to the heathen goddess Venus, and where, therefore, idolatry was practiced to a frightful extent. Here resided the proconsul of the island, Sergius Paulus by name, a prudent man, clear-sighted, possessed of a good measure of common sense. Note: The reliability of Luke as a historian has been vindicated against foolish attacks in regard to this passage. Cyprus had anciently been governed by a propraetor, but in 22 B. C. it had been transferred by Augustus to the senate, and therefore proconsul is the correct title. A peculiar character was attached to the household of the proconsul in the person of one Barjesus, a Jewish sorcerer and false prophet, a kind of court-sage, magician, and confessor. People of his kind were found in many of the courts in those days and often wielded great influence over their masters. But Sergius Paulus was evidently tired of the spiritual food which this Jewish magician was able to dispense, and the oracles and auguries, after all, did not satisfy one that wanted a sound basis for belief. So he sent for Barnabas and Saul and earnestly desired to hear the Word of God. It is probable that he plied them with questions concerning the Word and their service in its interest, and while he was by no means predisposed to the acceptance of the Gospel, he by no means ridiculed its preaching before examining its claims. If the people of our day and age that claim for themselves both a thorough education and a fair degree of common sense and open-mindedness would but follow the example of the Cyprian proconsul and make a frank examination of the merits of the Gospel, the chances are that their natural prejudice would quickly be removed.

The Trustworthiness of Luke as a Historian

The Bible and its contents are not in need of vindication. To us Christians the Bible in all its parts is the inspired Word of God, whose foolishness is wiser than men. In taking this standpoint, we do not throttle reason, well knowing that the doctrines of Scriptures are not, strictly speaking, against human reason, but simply above and beyond reason. In studying the Bible, therefore, we make use of our reason in a very decided fashion, but always so that we take it captive under the obedience of Christ. For this reason, also, we welcome all research in history and archeology which will throw additional light on Bible lands, Bible customs, Bible language, and all other questions pertaining to a better understanding of the Word of salvation. For this reason we feel a great deal of satisfaction in the fact that the trustworthiness of Luke as a historian, aside from the fact of inspiration, has been established most gloriously by recent investigations.

A number of years or decades ago, especially at the time when the rationalistic theological literature had reached the crest of its flood and its criticism was accepted by a large part of Christendom without question, there were several charges registered against Luke as a historian. It was stated that there were several mistakes in his account of the nativity of our Lord. It was said that Cyprus, in the days of the Apostle Paul, had been a praetorian, not a consular, province, and that therefore Sergius Paulus was incorrectly called proconsul. It was alleged that Luke's geographical knowledge of Asia Minor must have been extremely hazy, to express it mildly, that he did not know into which province the various cities belonged, and that therefore his geographical notes were altogether unreliable. It was charged that his calling the city of Philippi a colony was an obvious mistake.

But in each single point the holy writer has been vindicated so completely that the opponents are forced to retire in utter dishonor. This is due to the untiring zeal and to the indefatigable exertions of a number of scholars, among whom were Duchesne and Collignon, Hamilton, Waddington, but, above all, Sterret in his book Epigraphical Journey in Asia Minor in 188 4, and Sir W. M. Ramsay, in his series of monographs, among which the Historical Geography of Asia Minor, St. Paul the Traveler and Roman Citizen, Pauline and Other Studies, Was Christ Born in Bethlehem, The Cities of St. Pau l, and The Bearing of Recent Research on the Trustworthiness of the New Testament should receive mention. The results of these researches have been ably summarized by Cobem, in his The New Archeological Discoveries

The fact that Sergius Paulus was, not propraetor, but proconsul of Cyprus, has been shown both directly and indirectly, as noted above. The fact that Paul had entered into the district of Lycaonia in going to Iconium, and that this city was incidentally, administratively considered, reckoned with the cities of South Galatia, has received confirmation which takes away all reasonable doubt. The fact that Philippi was a colony in the time of St. Paul has been demonstrated by the finding of a coin which stated this fact, in short, the very stones are crying out in vindication of the Scriptural account and of the truth of the Gospel-story, as any one may convince himself if he will go to the delightful trouble of consulting the books mentioned above. And each new discovery, bringing further witness of the truth of the Bible account, aids in stopping the mouths of the gainsayers, if not in convincing them of the truth of Scriptures, and thus the glory of the exalted Christ is further increased.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 14, 2023.

This footnote was referenced in Acts 13:12.

Kretzmann’s Commentary Footnote for Acts 13:8–12

Barnabas and Saul were making some progress with the proconsul, when they met with opposition from a very dangerous adversary. For this counselor of the proconsul, who had cleverly insinuated himself into the intimacy of his master, bearing the name Elymas, "the sage," as a sort of surname, used all his influence to foil the attempts of the missionaries for the conversion of Sergius Paulus, his purpose being to divert him from the faith. The governor probably showed a strong inclination to accept the truth of the Gospel, and the sorcerer knew that such an event spelled the ruin of himself, the loss of his position. In this emergency, Saul assumed the leadership, which till now he had yielded to Barnabas, and from this time forth Saul was the more prominent of the two. This Luke indicates by inserting here the name by which Saul was henceforth known, which marked his apostleship to the Gentile world. Paul here became subject to an extraordinary manifestation of the Holy Spirit's influence, in whose power he attacked the magician in the very presence of the proconsul. Fixing his eyes upon the hypocritical Jew, he said to him: Thou son of the devil, full of deceit, guile, craft, and all wickedness. The sorcerer's present opposition showed him to be the natural enemy of the messengers of God, and of all righteousness, which they were trying to spread. Would he not cease, Paul asked, would he not give up acting as one that perverted, that made it his habit to mix up and turn aside, the straight and correct ways of the Lord? And the punishment of the Lord followed. At the words of Paul the hand of the Lord was laid heavily upon Elymas, causing him to become stone-blind and unable even to distinguish the light of the sun for some time, until such a time as it would please God to restore his sight. And there was no delay in the coming of the curse. At once, at the same moment, a dark mist fell upon him; he groped about, calling on one and another of the frightened bystanders to lead him by the hand and show him the way out of the presence of Paul; he was obliged to have such assistance since his blindness was absolute. This exhibition of the power of God convinced the proconsul; he was astounded at the doctrine, overwhelmed by the teaching of the. Lord and about the Lord; he believed, faith in Jesus, the Savior, was engendered in his heart. Certain inscriptions which have been found in the last decades tend to show that Sergius Paulus was henceforth a firm believer in Christ, that he was enrolled with the Christians. Note: Even today it is the guile and craft of the devil that tends to hinder the conversion and salvation of men, the efficacy of the divine Word, by sending false prophets and errorists. These are full of guile and fraud and enemies of true righteousness. But Christ, the Lord of His Church, is stronger than Satan, and carries out His work for the salvation of souls. But the apostles of darkness are finally condemned to spiritual blindness and darkness, making it impossible for them to find the right way.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 15, 2023.

This footnote was referenced in Acts 13:15.

Kretzmann’s Commentary Footnote for Acts 13:13–15

Sometime after the events related by Luke in the first verses of this Chapter, Paul and his companions left Paphos, sailing thence in a northwesterly direction a distance of some 170 miles to the bay of Attalia. They did not land in Attalia, however, but went up the river Cestrus to the city of Perga, the capital of Pamphylia, a little more than seven miles from the sea. It is probable that Paul intended to push on from here immediately into the interior of the country, which was then infested with lawless bands, concerning whose robberies and murders many tales were circulating. John Mark, therefore, did not prove equal to the occasion, but left the two missionaries for some carnal reason and returned to his home at Jerusalem. It often takes not only natural fortitude and strength, but especially the courage and power from on high to brave the difficulties and dangers of bringing the Gospel-message to foreign shores, and the absence of accustomed luxuries and even comforts must be endured cheerfully for the sake of the cause. The defection of Mark, however, did not interfere with the plans of Paul, for he and Barnabas left Perga and pushed on through the wild and lawless country of the Pisidian highlands to the valleys beyond until they reached the city of Antioch, about a hundred miles from the Mediterranean. It was situated in a strategic position, on a low plateau, which at the present time presents a desolate waste. It had been a Roman colony since 25 B. C. , and, although situated in the district of Pisidia, was at that time considered a city of the Roman province of Galatia, the Romans having embodied a part of ancient Phrygia and all of Lycaonia and Pisidia in this larger province for administrative purposes. Thus Pisidian Antioch was geographically and partly also linguistically Phrygian, but politically Galatian. It was in the late summer, probably in August of the year 46, that Paul and Barnabas reached Pisidian Antioch. With characteristic energy they went to work. They went into the one synagogue of the city on the Sabbath and sat down. The usual order of services was followed. A section of the Law was read, then one from the prophets; then came exhortations based upon the passages read. It was the custom of the synagogues to invite a visiting rabbi to address the assembly at this point, and therefore the rulers of the synagogue, who occupied raised seats before the congregation, sent word to Paul and Barnabas by the servant, the invitation: Brethren, if ye have any word of exhortation, of counsel, for the people, say it. Whether Paul and Barnabas had previously introduced themselves to the rulers of the synagogue or not, is of little importance, but the kind request fitted in altogether with their purpose.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 15, 2023.

These notes were referenced back in Acts 13:18–20a.

Notes on the 450 years (from the American English Bible)

Whose Mistake?

Then, who made the mistake? Well, we know that Paul certainly wasn’t confused about this period, because he said in his speech at the synagogue in Antioch, Pisidia, that the time between IsraEl’s entry into Egypt and receiving their inherited portions in the Promised Land was 450 years.

450 years?

Yes, notice what Paul wrote there (Acts 13:17-20):

‘And when they were visitors in the land of Egypt, He elevated the people, raising His arm to bring them out of there. And after that, He [had to] put up with their bad manners in the desert for forty years. Then, after destroying seven nations in the land of CanaAn (10 years?), He gave them each an inheritance of land… and all of this happened in a period of four hundred and fifty years’ (400+40+10).

So clearly, Paul knew how long the IsraElites were in Egypt (400 years). And the confusion was started by those that wish to change the periods given in the Bible in order to make their own end-time prophecies work out.

Why Worry About the Dates?

Understand that in recent years, several religious groups have predicted the imminent coming of Jesus and a global destruction (the ‘Battle of Armageddon') based on the old theory that God created all things in seven periods (or days) of 7,000 years each.

This theory teaches that man has been on the earth for some 6,000 years (based partly on the above misunderstandings), and that we are about to enter the last 1,000-year period, which will begin with the destruction of the wicked and which will be the length of Jesus’ rulership over the earth. It’s not a bad theory, but it’s not based on Bible truth.

And notice that there is another problem with the chronology that has been used to come up with the ‘6000-year theory!’

You'll see that those that employed it to prove their Armageddon dates also used a corrupted OT text in their calculations!

For using the more logical dating and the genealogies provided in the Septuagint (which are verified by Luke) we find that man has already been on the earth for more than 7,500 years…

Check the calculations and the links for yourself… and yes, we believe that!

So with this, all the ‘creative day’ theories go out the window, and we must assume that only God knows how long each of His periods of creation ('days') lasted.

From https://commentaries.2001translation.org/400_Years accessed October 16, 2023.

This footnote was referenced in Acts 13:20b–22.

Kretzmann’s Commentary Footnote for Acts 13:16–22

Whether the invitation came to Paul with or without his seeking, he at once made use of it. Arising and holding out his hand in a gesture inviting attention, he addressed his hearers as men of Israel and those that feared God. The many references to the history of the children of Israel, which are found also in the sermons of Peter, but especially in that of Stephen, would interest not only the Jews, but prove highly instructive to the proselytes and strangers present as well. There is a certain amount of appeal to the national pride of the people, for it was the God of this nation of Israel that chose their fathers as His own from among all nations of the world. By His blessing they increased not only in numbers, but in strength and power as well, while they were strangers in the land of Egypt. With uplifted arm, then, by the application of His almighty strength, He led them forth from the land of Egypt For forty years, out in the wilderness, He surrounded and bore them with solicitous care in spite of all their ingratitude. In the land of Canaan, to which the Lord brought the children of Israel, He destroyed utterly seven heathen nations before them, the Girgashites, the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, Exodus 23:23; Joshua 3:10, dividing the land to the conquerors by lot. A space of some four hundred and fifty years, counting from the arrival of the people in Canaan to the final subjugation of the heathen nations at the time of David, was needed to carry out this command of the Lord. The last and most renowned of the judges was Samuel, the prophet. When Samuel had grown old, the people demanded of him a king, and God gave them Saul, the son of Kis, who reigned for forty years. But Saul did not bring his people the promised salvation, it being necessary for God to remove or depose him from the throne, 1 Samuel 15:16; Daniel 2:21. But after Saul's removal the throne was given to David, whom God raised up from the lowly in the land, and of whom He bears witness that He found David, the son of Jesse, to be a man according to His own heart, willing and able to perform all His will. In ascribing these words to God, Paul bears witness to the inspiration of the Old Testament, for his words, instead of being a quotation of one single passage, are a compilation from several verses, Psalms 89:20 and 1 Samuel 13:14. The testimony of the Old Testament, in all its parts, is true, since the Lord spoke through His servants.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 16, 2023.

This footnote was referenced in Acts 13:23–25.

Kretzmann’s Commentary Footnote for Acts 13:23–25

With the mention of David, the great hero of Jewish history, Paul had opened the way to his main theme, the promise, the appearance, and the work of David's promised Son. It was no longer necessary for the Jews or for any other nation in the world to look forward to the Messiah's coming, since God had, according to His promise 2 Samuel 7:12, brought to Israel, out of the offspring of David, Jesus, the Savior. And this event had received further confirmation by the fact that John, in preparation for His coming, before the face of His entering in, had preached a baptism of repentance to the entire people of Israel. John's was also a baptism of repentance; by coming to the baptism of John, the sinner made a public acknowledgment of the fact that he was a sinner, and that he sought remission of sins by the water of Baptism. And as John was fulfilling his course, near the end of his career as preacher of repentance, he had publicly testified in favor of Christ: Whom do you suppose me to be? I am not He; but He comes after me whose sandals I am not worthy to bear, Matthew 3:11; Mark 1:7; Luke 3:16; John 1:19-27.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 16, 2023.

This doctrine was referenced in Acts 13:26–28.

The Doctrine of the Human Spirit (R. B. Thieme, Jr.)

1. The human spirit is the immaterial part of man designed by God to convert, to store, and utilise spiritual phenomena or doctrine. The human spirit is designed to take gnôsis (γνσις) [pronounced GNOH-sis] and convert it to epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. Epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] activates doctrine. In the original creation of man it was received along with the human soul — Genesis 2:7, where we have the “breath of lives,” soul and spirit. The human spirit is not the same as the soul and the Bible distinguishes between them in Hebrews 4:12.

2. The variations of the status of mankind based upon the fact that man does not have the human spirit at the point of physical birth.

a. Original man was trichotomous — Genesis 2:7. He had a body, a soul, and a spirit. The body is material, visible, and soul and spirit are invisible and immaterial. All are real.

b. At the time of the fall — Genesis 3:6 — Adam and the woman suffered immediate spiritual death — Romans 5:12. Under spiritual death two things happened to them, namely the loss of the human spirit plus the acquisition of the old sin nature. Therefore when Jesus Christ came in the garden at the time for Bible class the man and the woman had to hide themselves in their fig leaves because they were incapable of learning doctrine, incapable of having fellowship with Jesus Christ as a member of the Godhead.

c. The unbeliever is born in the line of Adam, receives the imputation of Adam’s sin directly, and receives the old sin nature. So the unbeliever, then, is dichotomous — 1Corinthians 2:14; Jude 19.

d. On the other hand the believer is said to be trichotomous — 1 Thessalonians 5:23. Since the unbeliever does not have a human spirit and the believer has a human spirit it is obvious that the human spirit is acquired at the point of salvation and is one of the 36 things we receive at the moment of salvation.

e. Therefore the believer receives the human spirit at the point of salvation. At the same time that he receives the indwelling Holy Spirit, the sign of royalty and the means of GAP. The human spirit is a staging area, a converter under the concept of GAP. The two spirits, God the Holy Spirit and the human spirit, are the keys to the assimilation of Bible doctrine in the Church

3. Perception through the two spirits is taught in 1Corinthians 2:12-16. Doctrine in the human spirit cannot be evaluated by human viewpoint or by human IQ.

4. Therefore the reality of spiritual phenomena resides in the two spirits of Romans 8:16 — “The Spirit reaches our spirit.” In other words, the Holy Spirit teaches the human spirit. The Holy Spirit is the teacher of Bible doctrine — John 14:26; 16:12-16; 1John 2:27; 1Corinthians 2:9-16. The human spirit is the target for doctrine and actually is the converter of gnôsis (γνσις) [pronounced GNOH-sis] into epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis], as well as the dispenser of doctrine into the right lobe and the constructor of materials which go into the ECS — Ephesians 4:2-24.

5. The storage of doctrine in the human spirit. It is stored in the human spirit as the area of refreshment — 2Corinthians 7:13. Doctrine is not meaningful in the left lobe. It is stored in the human spirit as the basis for all grace orientation. Grace orientation does not come from having doctrine in the left lobe. This is emphasised by James 1— “Be not hearers but doers of the Word.” A doer of the Word is simply a believer converting his gnôsis (γνσις) [pronounced GNOH-sis] into epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. Cf. Philemon 25. Spiritual IQ is related to doctrine stored in the human spirit — Job 32:8; Romans 8:16.

6. The human spirit is designed to store and distribute categorical doctrines — Ephesians 3:18,19.

7. Since the unbeliever does not possess a human spirit God the Holy Spirit must act like a human spirit for the comprehension of the gospel — Genesis 6:3; John 16:8-11; 1Corinthians 2:14,15.

This is taken from Notebook 1, meaning that this is Bob’s teaching from the 1970s.

This footnote was referenced in Acts 13:29.

Kretzmann’s Commentary Footnote for Acts 13:26–29

Very abruptly Paul changes from the simple historical exposition to a direct appeal that his hearers feel a personal interest in the matters which he is presenting to them. He includes them all in the address of brethren, both the children of the family of Abraham, the Jews by descent and birth, and the other devout men present, assuming that they all were filled with fear and relevance toward God. The Word of this salvation is sent forth to them, concerns every one of them vitally. Unless a person realizes that the work of Christ, the entire redemption, is of the most extreme importance to himself, the preaching of the Gospel is without value to him. It was necessary for Paul to make this urgent appeal, for his next statements might seem an attack upon the leaders of the Jews at Jerusalem. The inhabitants of the capital and their rulers did not know Christ, they did not recognize Him for what He was in truth, and they did not understand the voices of prophecy, the references in all the books of the prophets, though they were read in the synagogues every Sabbath. If they had had a proper understanding, they surely would not have become guilty of the wrong which they finally committed, chap. 3:17. But in their very misunderstanding of the prophecies and the resultant condemnation of Christ they fulfilled the prophecies; for although they found no cause of death in Him, they yet demanded that Pilate must slay Him by Crucifixion. And when they had carried out all that had been written of Him, then they, speaking generally, some of the Jews, took Him down from the cross and laid Him into a tomb Very likely Luke's report of Paul's sermon is a brief summary. But the point which Paul wants to make stands out very plainly; for the crucifixion of Jesus, which in itself would be regarded as evidence that He was not the Messiah, was turned into an unanswerable argument in His favor. And incidentally the peculiar, carnal conception which the Jews held in regard to the Messiahship was properly corrected. The same argument may well be employed in our days, since the facts of Gospel history, compared with the clearness of the Old Testament prophecies, carry conviction with overwhelming force.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 16, 2023.

This footnote was referenced in Acts 13:35–37.

Kretzmann’s Commentary Footnote for Acts 13:30–37

Paul boldly places the statement at the head of this section of his discourse: But God raised Him from the dead. The full importance of the resurrection of Jesus for Christian faith must ever be kept in mind, since it is fundamental for the understanding of Christ's redemption. The first proof which Paul brings for the resurrection is the testimony of the eye-witnesses. Jesus was seen many days by those that had traveled with Him from Galilee to Jerusalem, who were now kept busy bearing witness of that fact to the people. Because of the certainty of this miracle not only the eye-witnesses, but also the present speaker and Barnabas were bringing their hearers the Gospel-news, that the promise given to the fathers God had fulfilled for those that were present, their children, in this fact, that He raised Jesus from the dead. And in case the testimony of the eye-witnesses were not deemed sufficient by them, Paul brings proof from Scriptures. There were the words of the Second Psalm: Thou art My Son, today have I begotten Thee. He was the eternal Son of God, in full possession of eternal life. It was impossible for Him, therefore, to remain in death; He must arise and give full expression to the life which was His from eternity. The second Scripture-passage which Paul adduces to prove that the resurrection of Christ was in accordance with prophecy, that God raised Him up from the dead, and that He should never return to corruption and decay, which seemed to envelop Him as He lay there in the tomb, was taken from Isaiah 55:3, quoted from the Greek text. There God promises His people to make an everlasting covenant with them by giving them the holy and sure blessings of David. The sacred promises given to David could be realized only in the triumph, the resurrection, of God's Holy One; only by the living Christ can the blessings of the Gospel be ratified and assured. "If now this Christ, through whom this covenant is made, true man, as He was promised to David of his blood and flesh, should bring and give eternal grace, for which reason He must be God, to whom alone it pertains to give this: then He must not remain in death, though He die like a natural man, but Himself must rise from the dead, in order that He may deliver others also from death and give them eternal life, that He may in truth be called and be an eternal King of grace, righteousness, and life, as God has firmly promised. " The final passage which Paul quotes is the same one which Peter had used in his great Pentecost sermon, Psalms 16:10: Thou wilt not give Thy Holy One to see corruption. For, as the speaker rightly argues, these words cannot apply to David, since he, after having performed the work of his office for his own generation, fell asleep according to the will of God and did see corruption and decay in death. But this Christ, whom God raised up from the dead and also exalted to heavenly glory, did not see corruption, did not become subject to decay. A more direct and explicit prediction of the resurrection of Jesus cannot be found in the entire Old Testament, and the force of the words must have been felt by all the hearers.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 19, 2023.

I am doing this one by memory; but I think I have it mostly straight.

This reference comes from Acts 13:35.

The Plan of God Equation (R. B. Thieme, Jr.)

The basic equation is this: [X] + [Y] + [Z] = the (divine) good = the plan of God

[X] is the unbeliever and the unbeliever has one hope available to him, which is Jesus Christ. When the unbeliever seizes that hope, that takes him to [Y] (which Bob called Y radical)

[X] + the first hope (Jesus Christ) = [Y] (which is the believer entering into the plan of God)

[Y] + the second hope (maturity adjustment to the justice of God) = [Z] (the believer having reached maturity in the plan of God and now standing face to face with the Lord in eternity).

[Z] + the third hope (which is the conversion of divine good produced in time into eternal reward) = the plan of God for every believer (not every believer attains all of this, but it is potential for every believer).

Bob taught this equation throughout the late 1970s.

The Mosaic Law was referenced at the end of Acts 13:38–39.

This doctrine is from NB1, which means that Bob did this doctrine back in the early/mid 1970s.

The Doctrine of the Mosaic Law (R. B. Thieme, Jr.)

1. The Mosaic law is divided into three parts:

a. the moral code — Codex #1 — which has the commandments related to the laws of establishment — like in Exodus chapter 20 and Deuteronomy chapter five. This part of the Mosaic law is pertinent today under the laws of divine establishment;

b. Codex #2 is the spiritual code, known in the scripture [KJV] as the ordinances. It is a complete Christology designed to present the Lord Jesus Christ as the only saviour and the God of Israel. It includes everything from the structure of the tabernacle, the holy days, the Levitical offerings, and the modus operandi of the Levitical priesthood;

c. Codex #3 is known in the KJV as the judgements. It presents divine laws of establishment designed to provide freedom and privacy for Israel. It was designed to protect their property, their rights, their privileges. It included the functions of the divine institutions, many practical and wonderful things such as diet, sanitation, quarantine, soil conservation, taxation, universal military training, and many other things.

2. It is very important to understand the recipients of the Mosaic law. They can be divided into three very simple points.

a. It was given to Israel — Exodus 19:3; Leviticus 26:46; Romans 3:19; 9:4;

b. It was not given to the Gentiles — Deuteronomy 4:8; Romans 2:12-14;

c. Christians — Church Age believers — are not under the law. It was not given to the Church. It is not an authorizing agent for any part of the royal priesthood — Acts 15:5, 24; Romans 6:14; Galatians 2:19.

3. The Lord Jesus Christ fulfilled the law — Matthew 5:17. He fulfilled specifically, Codex #2, by His ministry on the cross. In effect, He actually fulfilled Codex #1 by His impeccability. It can even be said that He fulfilled certain stages of Codex #3 in the field of patriotism and the laws of establishment — Matthew 22:21. But the principle concept is that the Lord Jesus Christ fulfilled the law by His sacrifice on the cross.

4. Therefore, Christ is the end of the law for the royal family, for Church Age believers, for the royal priesthood — Romans 10:4. And in effect there is a conflict between the royal priesthood of the believer and the former Levitical priesthood. The conflict is resolved by the annulment, the abrogation of the law. The law is not in function today.

5. Believers of the Church Age, members of the royal family, are under a higher law. The indwelling of the Holy Spirit is the badge of royalty. The filling of the Holy Spirit is the fulfilment of the higher law, the superseding law, the law which nullifies the Mosaic law — Romans 8:2-4; Galatians 5:18, 22, 23; 1Corinthians chapter 13.

6. The limitations of the Mosaic law.

a. It cannot justify. The law was never designed to be an agent of justification — Galatians 2:16; Romans 3:20, 28; Acts 13:39; Philippians 3:9.

b. It cannot provide life, it cannot perpetuate anything. Everything related to the law died and disappeared — like the Levitical priesthood. The Mosaic law could not perpetuate the Levitical priesthood forever. So it cannot give life — Galatians 3:21.

c. It cannot provide God the Holy Spirit — Galatians 3:2. God the Holy Spirit is provided — indwelling only — members of the royal family as the sign of royalty.

d. It cannot solve the problem of the old sin nature — Romans 8:3.

7. The present purpose of the Mosaic law.

a. Under Codex #1 we have a definition of freedom through the laws of divine establishment. Codex #1 is also designed to convince by divine standard that the unbeliever is a sinner and needs a saviour — Romans 3:20, 28; 1Timothy 1:8-10.

b. Codex #2 is designed to communicate the Gospel by illustration, by analogy.

c. Codex #3 provides for the national function of freedom under the laws of divine establishment: freedom through military victory, prosperity through free enterprise. This is in contrast to our passage where the past purpose of the Mosaic law was for an authorising agent for the Levitical priesthood. We saw that in Hebrews 7:11,12.

8. The Mosaic law is known by other nomenclature. For example, it is called the book of the covenant — Exodus 24:7,8; 34:27,28; Deuteronomy 4:13-16, 23; 8:18; 9:9,11,15. There is an addendum to the Mosaic law in Deuteronomy 29. The prophecy of the breaking of the covenant is found in Deuteronomy 31, and also Jeremiah 22:9. The book of the covenant is the subject of Jeremiah chapter 11 but is not to be confused with the new covenant of Jeremiah 31.

9. Keeping the law was never a way of salvation, it was the way of human freedom and human prosperity under establishment. It was designed to provide the best possible conditions for the writing of the Old Testament canon, and it did that perfectly. There is constant reference throughout the Old Testament to the Mosaic law.

This is beyond what is found in the 1969 Basics #24.

This appears to come from the 1972 Hebrews series #82.

This footnote was referenced in Acts 13:42–43.

Kretzmann’s Commentary Footnote for Acts 13:38–43

Since the facts adduced by Paul proved the Messiahship of Jesus, he could now continue his discourse by offering to his hearers the benefit of Christ's mediation before God. He wants it clearly understood by all that through Christ, through the power and completeness of His redemption, forgiveness of sins is announced to them, not as a prize to be earned or merited, but as a gift to be accepted. Paul literally declares: And from all that they could not receive absolution and righteousness from in the Law of Moses, in this every one that believes is justified. Far from yielding to the Law any ability to justify, as some commentators have believed, Paul rather denies that there is such a thing as justification by the Law. He appeals to the experience of his hearers. In spite of all their efforts to fulfill the Law, they must have had the feeling that all such attempts were hopelessly inadequate. The harder they tried to live up to every demand of the Law, the more. they must feel the condemnation, not the justification, of the Law. All the more necessary, then, it was for them to turn to Christ, in whom every one that believes is justified. His words imply that the justification, the righteousness of Jesus, is present before all men, but that only such as accept its blessings by faith actually join the ranks of those that are justified before God. To impress these last points upon his audience, Paul adds a final word of warning. They should beware lest the saying in the book of the prophets find its application with them, Habakkuk 1:5: See, you shameless people, and wonder, and perish, for a work I do in your days, a work which you will not believe, even if someone explain it to you. That is the punishment which strikes such as despise the message of the Gospel and harden their hearts against its glories. They see, but do not understand; they wonder, but do not believe; they become the prey of spiritual and, finally, of eternal death. The great work of redemption through the merits of Christ, done before their very eyes, they will not, and therefore finally they cannot believe, no matter how often it is pictured to them. This warning is fully in order today. Every one that hears and reads the Word of the Gospel should be sure to make the application to himself and accept the comfort of the forgiveness of sins earned by Christ, lest he receive the mercy of God in vain. The discourse of Paul made a deep impression, even though no immediate emotional reaction occurred. As he and Barnabas were leaving the synagogue, those that were present earnestly begged them to repeat all these words, to proclaim the Gospel-message to them again on one of the days between the Sabbath, that is, on Monday and Thursday, when services were also held in the synagogue. And when the services of the morning had been closed an& the assembly dismissed, many of the Jews, the descendants of Abraham, as well as pious proselytes, such Gentiles as had accepted the Jewish doctrine and by circumcision become proselytes of the covenant, followed Paul and Barnabas, and the missionaries took the opportunity to talk to them and to exhort them to hold firmly to the grace of God. When people have once shown an interest in the message of the Gospel, they must be encouraged again and again to put their trust in, and cling firmly to, the grace of God. The power of the Spirit in the message will do the rest.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 21, 2023.

This is Pickering’s complete footnote on Acts 13:43.

Alternate Renderings of Acts 13:43 (by Wilbur Pickering)

We have here an important set of variant readings, wherein the evidence is rather badly divided. I have decided to give the Greek, for those who can handle it, but will here give a literal rendering of the four variants, for those who can’t. However, the discussion includes ‘the Gentiles’, as being part of the puzzle:

1) now as the Jews were going out of the synagogue; 2) now as they were going out; 3) now as they were going out of the synagogue of the Jews; 4) now as they were going out of the synagogue.

1) εξιοντων δε εκ της συναγωγης των ιουδαιων f35 (60.2%) HF,RP,TR
2) εξιοντων δε αυτων אA,B,C,D (16.2%) lat,syr,cop,NU
3) εξιοντων δε αυτων εκ της συναγωγης των ιουδαιων (20.8%) OC,CP
4) εξιοντων δε αυτων εκ της συναγωγης (2.3%)
(two other readings) (0.4%)

I believe this variant set must be considered along with the presence of τα εθνη after παρεκαλουν, but TuT does not include the second set. However, from UBS3 it appears that virtually the same roster of witnesses, including the three ancient versions (!), read variant 2) and omit “the Gentiles”. Where then is the Subject of the main verb παρεκαλουν? Presumably for those witnesses it would be the Jews and proselytes who had just heard Paul and wanted to hear it all over again the next Sabbath. So why are they (Jews and proselytes) mentioned overtly again in verse 43? And on what basis would the whole city show up the next week (v. 44)? But to go back to verse 42, why would the first hearers want to hear the same thing (τα ρηματα ταυτα) again anyway? The really interested ones stuck with Paul and Barnabas to learn more (v. 43), just as we would expect.

The witnesses to variants 1) and 3) join in support of “the Gentiles”, giving us a strong majority (over 80%). So the Subject of παρεκαλουν is τα εθνη—they want a chance to hear the Gospel too, and the whole city turns out. It fits the context perfectly. So, variant 3) appears to be a conflation and the basic reading is variant 1). The witnesses to variant 3), because they have “the Gentiles”, are really on the side of variant 1), not 2), so presumably 1) may be viewed as having 80% attestation. For the witnesses to variant 1) the antecedent or referent of εξιοντων must be Paul’s group, since the Gentiles would presumably address their request to the teacher.

In variant 2) αυτων presumably serves as Subject of both the participle and the main verb, but in that event the main verb should take precedence and the pronoun should be nominative, not genitive. However one might explain the motivation for such achange—from 1) to 2) and deleting “the Gentiles”—variant 2) is evidently wrong, even though attested by the three ancient versions. Perhaps someone faced with variant 1) took “of the Jews” to be the referent of the participle instead of modifying “synagogue” (like NKJV), and thought it should be Subject of the main verb as well—then, of course, “the Gentiles” were in the way and were deleted. Then 1) might have been shortened to 2) for ‘clarity’.

I take it that the original text had: εξιοντων δε εκ της συναγωγης των ιουδαιων παρεκαλουν τα εθνη etc.

Footnote for Acts 13:43 from Wilbur Pickering. His translation with footnotes can be downloaded for e-sword.

This footnote was referenced in Acts 13:46–47.

Kretzmann’s Commentary Footnote for Acts 13:44–47

On the following Sabbath the fruit of Paul's first sermon and of the labors of both missionaries during the week became apparent. Almost the whole city came together to hear the Word of the Lord, surely the largest assembly which the synagogue had ever seen. But when the Jews saw the multitudes that gathered for the purpose of hearing the Gospel, they were filled with unreasonable jealousy. They tried to persuade themselves that this demonstration amounted to a disparagement of the Law of Moses, and began to contradict the words of Paul and finally even to blaspheme Note: All willful contradiction of the Gospel and its glories is a blasphemy of Christ and His salvation, and if the name of Christ is Revelation led in addition, the transgression assumes a very severe aspect. But now Paul and Barnabas were filled with the courage to state their position fearlessly and plainly. They told the angry Jews that it was necessary for the Word of God to be preached to them first, for so the command of the Lord must be understood, Mark 16:15; Luke 24:47, and therefore they had observed the rule: Jews first. But since now they were deliberately thrusting the Gospel aside and repelling its blessings, and were thus judging themselves as not worthy of eternal life, the apostles no longer felt the slightest hesitation about turning to the heathen. For this course agreed exactly with the prophecy, which now assumed the force of a command, Isaiah 35:6: I have set, appointed, Thee as a light of the Gentiles, to be salvation, to bring redemption, to the end of the earth. Such had been the promise of God, in words addressed to the Messiah, in the Old Testament, and these words should find their fulfillment in the New Testament. Note: When a person has the opportunity of hearing the Gospel and accepting its saving message, and then deliberately thrusts it aside, he has no one but himself to blame for the resulting condemnation and damnation. "For since our nature is corrupt through sin, worthy and deserving of God's wrath and of damnation, therefore God owes us neither Word, Spirit, nor grace, and when He gives it out of grace, we often thrust it aside, and make ourselves unworthy of everlasting life."

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 21, 2023.

This footnote was referenced in Acts 13:52.

Kretzmann’s Commentary Footnote for Acts 13:48–52

The reference of Paul and Barnabas to the passage from Isaiah and its application to the present situation filled the heathen that were present with great joy. With many others, they may have had the idea that the redemption was for the Jews only, or at least that the only way of obtaining its blessings was by joining the Jewish Church first through the rite of circumcision. So they praised the Word of the Lord, through which they were assured of acceptance into the kingdom of God directly, without the intermediate process of joining the Jewish synagogue. And they believed, not all, but as many as were ordained or appointed unto eternal life by God, not in consequence of an absolute decree. but in Christ Jesus, through the redemption in His blood, Ephesians 1:4-5. Their belief was the result of this gracious determination and foreknowledge, predestination, of God, which is spoken of at length in other passages of Scriptures, Ephesians 1:3-6; Romans 8:28-30, And this fact is a source of great comfort. The faith of a Christian and his preservation in this faith is not a matter which depends upon his own reason and strength, a precarious basis at best, but upon the grace of God in Christ Jesus, assured to him before the foundation of the world. "The eternal election of God not only sees and knows in advance the salvation of the elect, but also by the gracious and good will of God in Christ Jesus is a reason which effects, procures, helps, and promotes our salvation, and what pertains thereto; whereon also our salvation is so firmly founded that the portals of hell cannot prevail against it, as is written: 'As many as were ordained to eternal life believed. '" The result of this enthusiastic acceptance of the Word was also felt in ever-widening circles, for the Word of the Lord was carried through this entire region. It was spread not only in Antioch, but went far and wide through the entire district of Pisidia adjacent to the city. But the Jews, now angrier than ever on account of the success of the Gospel, urged on, incited, the devout women of the leading and influential families of the city as well as the first, the representative men, whom they probably approached through their wives. The best families in the city, including the administrative class, were involved, the social and political forces of the district were arrayed against them. So a persecution was stirred up against Paul and Barnabas, and they were expelled from the city, not by mob law in this instance, but by magisterial action. They were. probably ordered to leave the city at once and accompanied, none too gently, by the police officers. But the missionaries, nothing daunted, shook off the dust of their feet against them, as a protest, a testimony, and a warning, Matthew 10:14; Mark 6:11; Luke 9:5, and proceeded to the city of Iconium as their next station. And the disciples that had been gained, far from being discouraged or being filled with grief and fear, were rather strengthened in their faith and filled with joy and the Holy Ghost. Even the ignominious expulsion of the teachers was a further proof of the truth of the Lord's words, and so far as their faith was concerned, its certainty and its joy no human power could deprive them of, since these were gifts of the Holy Spirit. Hatred and enmity of the Gospel of Jesus Christ will result in persecution as often as the enemies can get or make an opportunity. But the more the world jeers and the unbelievers rage, the greater is the comfort which the Christians have of their faith.

From https://www.studylight.org/commentaries/eng/kpc/acts-13.html accessed October 22, 2023.

It may be helpful to see this chapter as a contiguous whole:
A Complete Translation of Acts 13
The Kukis Reasonably Literal Translation	Kukis Paraphrase
The Christian church in Antioch
[There] were prophets and teachers at the church, [which] continued being in Antioch, [including] Barnabas; Simeon, the one called Niger; Lucius the Cyrenæan; Manaen, the [one] brought up with Herod the Tetrarch, and Saul.	The church continued growing in Antioch, which enjoyed the following prophets and teachers: Barnabas; Simeon Niger; Lucius the Cyrenæan; Manaen, who was brought up with Herod the Tetrarch, and Saul.
While they served the Lord and fasted, the Holy Spirit said, “Separate now to Me Barnabas and Saul for the work which I have called them [to do].” [The men] then fasted and prayed. Laying on [their] hands, [the church leaders] dismissed [Paul and Barnabas].	These men were gathered together, serving the Lord and fasting, when the Holy Spirit spoke, saying, “Set aside Barnabas and Saul for the work which I have called upon them to do.” Then the men fasted and prayed. Finally, having laid their hands upon Barnabas and Saul, they dismissed them for God’s service.
Barnabas and Saul first sail to Cyprus
Therefore, they were indeed sent out by the Holy Spirit. They [first] came down to Seleucia, [and] from there the sailed to Cyprus.	Therefore, Saul and Barnabas were sent out by God the Holy Spirit. They first went down to Seleucia, off the coast of Syria, and from there sailed to Cyprus.
Having come to Salamis [a city in Cyprus], they continued proclaiming the word of God in the Jewish synagogues [there]. They also had John [Mark with them as] a helper.	They went to Salamis, a principle city in Cyprus, and proclaimed the Word of God in the Jewish synagogues there. They took John Mark with them as an intern.
Having passed through the entire island as far as Paphos, [Barnabas and Saul] discovered a man, a magician, a Jewish false prophet, whose name [was] Barjesus. He was with Sergius Paulus, the proconsul [of Cyprus), an intelligent man.	Barnabas and Saul traveled across most of Cyprus, going as far as Paphos. There, they came across a magician named Barjesus. He was a false prophet originally from Judah. He was associated with the proconsul of Cyprus, a man named Sergius Paulus, who was a very intelligent man.
[Sergius] summoned Barnabas and Saul, seeking to hear the Word of God. Elymus, the magician (this is the translation of his name) was in opposition to them. He sought to subvert the proconsul away from the faith.	Sergius called for Barnabas and Saul to come to him, as he desired to hear the Word of God. However, Barjesus the magician (whose name is translated as Elymus) opposed the two men. He attempted to steer the proconsul away from the faith.
Saul, also [known as] Paul, having been filled with the Holy Spirit and having fixed [his] eyes on him, said, “O [you] full of all guile and every [sort of] fraud, [you] son of the devil, [you] enemy of righteousness—you will not stop distorting [and misrepresenting] the straight ways of the Lord.	Saul also had the name Paul. Having been filled with the Holy Spirit and fixing his eyes on this man, Paul said to him, “You son of the devil and you enemy of righteousness, you are filled with deceit and every sort of fraud. It is clear that you will not stop distorting and misrepresenting the straight ways of the Lord.
Now, listen! The hand of the Lord [is] upon you and you will be blind, not seeing the sun for a time.”	Therefore, listen! The hand of the Lord is now upon you and you will be blind. You will not be seeing even the sun for a period of time.”
Immediately, a [darkened] mist fell upon him and [all was] dark [to him]. He was going about seeking those to lead [him] by the hand.	Immediately, at Paul’s words, it was as if this man were surround by a dark mist; it was as if he was suddenly in completely darkness. As he tried to move about, he would ask people to lead him by the hand.
The governor, having seen the thing that had happened, believed [in Jesus], being astonished over the teaching about the Lord.	The governor, after seeing what just happened, believed in Jesus. He was astonished by the teaching about the Lord.
Paul and Barnabas travel to Perga and then to Antioch of Pisidia
The ones around Paul [and Paul as well] departed from Paphos and came to Perga of Pamphylia. However, John [Mark] departed [at that time], returning to Jerusalem. The [remaining others] went through Perga and came to Antioch-Pisidia. Going to the synagogue on the Sabbath day, they [all] sat down.	Paul, and those with him, then departed from Paphos and came to Perga of Pamphylia. However, at that point in this journey, John Mark left them and returned to Jerusalem. Nevertheless, the others continued going through Perga before coming to Antioch-Pisidia. In Antioch, they went to a synagogue on the Sabbath day and sat down there.
After the reading of the Law and the Prophets, the synagogue directors send [a message] directly to them, saying, “Men and brothers, if [there] is anyone among you [with] a word of exhortation, speak [it] directly to the people [who are here].”	As was tradition, there were readings made from the Scriptures. Interestingly enough, a note from the synagogue directors was sent to Paul and Barnabas, saying, “Men and brothers, if any one of you has a word of edification to speak, let please, come up to the front and say it.”
Paul’s message in the Antioch synagogue
Rising up and motioning with [his] hand, Paul [then] said, “Men, Israelites, and those who fear God, listen: the God of this people [descended from] Israel, chose fathers from us and He lifted up the people during [their] stay in the land of Egypt. Then, with [His] arm lifted up, He led them out of [Egypt].	Paul rose up and signaled with his hand to quiet down. He then said, “Men, Israelites and all those who fear God, listen to me: the God of this people, those who were from the loins of Israel (Jacob), selected our forefathers as leaders from among the people. While our people were in Egypt, God lifted them up, to set them apart from the people of Egypt. Then, with divine strength, God led our ancestors out of Egypt.
And [God] endured them for about forty years time in the desert-wilderness. [Then, having left the desert and entering into the land], they destroyed the gentiles [in] seven [years] in the land of Canaan. [God then] divided up their land ([this took] about four hundred and fifty years).	After that, God endured the horrendous behavior of the Exodus generation while they were in the desert-wilderness. However, working with the next generation, God took only seven years to destroy the gentiles in the land of Canaan. Then He divided up their land (all of this taking about 450 years).
After these things, [God] gave judges [to the people of Israel] until Samuel the prophet [arose].	After these things, God gave judges to the people of Israel in order to govern them. This continued until Samuel, the prophet rose up. Samuel was both the last judge and a prophet to God.
Then, [the people] asked for a king and He gave them Saul, the son of Kish, a man from the tribe of Benjamin, [for] 40 years.	At that time, the people asked God for a king, so He gave them Saul the son of Kish, a man from the tribe of Benjamin, for a period of 40 years.
Then, having removed him, [God] lifted up David [from obscurity] to [be] their king. Regarding whom, [God] said, ‘Giving testimony, I have found David of Jesse [to be] a man [who thinks] according to My heart, [and he is one] who will act [according to] all of My desires.’	However, God eventually removed him and raised up in his place David, the son of Jesse, to be Israel’s king. Of David, God testified, ‘I have found David to be a man after My Own heart, and I know that he will act according to My perfect will.”
From the seed of this one, God, according to the promise, brought to Israel a Savior, Jesus. John, before the presence of His coming, was heralding a baptism [representing] a change of mind [for] everyone among the people of Israel.	From the seed of David, God, according to His promise, brought forth to Israel, a Savior, Jesus. John was His herald before Jesus began His public ministry. John proclaimed the baptism which represented a change of mind and a cleansing for all the people of Israel.
However, while John was fulfilling the plan of God for his life [lit., the course], he said ‘Who do you [all] think I am? I am not [God’s Savior]. Listen, He will come after me, [a Man] whose sandals [the sandal of [His] feet] I am not worthy to loosen.’	However, during the time that John was fulfilling the life course that God had for him, he said, ‘Just who exactly do you think I am? I am not the Savior sent by God! Listen carefully: He will appear and come after me. I am not even worthy to loosen this Man’s sandals!’
Men, brothers, the sons of Abraham’s progeny, and those of you who fear/respect God—this word of salvation was sent to you [all]. For indeed the ones living in Jerusalem and their rulers did not know This One even [though] the voices of the prophets were being read every Sabbath day. [By] condemning [Him], they fulfilled [the words of the prophets]. And [even though] they found no reason for [a sentence of] death, they called for Pilate to execute Him.	Men, brothers, you sons of Abraham, and all of you who fear and respect God—this word of salvation was specifically sent by God to you. For, clearly, those living in Jerusalem and their rulers did not recognize this Jesus, despite hearing the voices of their prophets being read every Sabbath day. They did not realize it, but by condemning Him, they fulfilled the words of the prophets. And despite finding no reason for His death, they called for Pilate to execute Him.
While they accomplished all things about Him that were written, they lowered [His body] from the wood, [and] placed [it] into a tomb.	Having completed all of the things which were written about the Lord, including His crucifixion. They lowered His body from the wood that it was affixed to and then they placed it into the tomb of Joseph of Arimathæa.
But God raised Him up from the dead. [As a result] He was seen for very many days by those who went up with Him from Galilee to Jerusalem; which [people] are now witnesses of Him, [testifying to this] directly to the people.	God raised this Jesus up from the dead. Immediately after, He was seen for a great many days by the ones who traveled with Him from Galilee to Jerusalem. These people are now witnesses to His resurrection, and they keep on testifying this directly to the people.
We keep on declaring the good news to you [all], with reference to the fathers, the promise which has come to be, that God fulfilled this [promise] for our children [by] raising up Jesus. Even in the second psalm, it stands written, You [even] You are My Son. Today, I [even] I have sired You. (Psalm 2:7b)	We keep on declaring this good news to all of you here. This is the promise that was made to our forefathers and this is the promise which God has fulfilled for us and our children. He raised Jesus up from the dead! Recall the second psalm, where it stands written, You are My Son. Today, I have sired You. (Psalm 2:7b)
[God the Father] raised [Jesus] from the [realm of the] dead, no longer to turn back to decay. This [God the Father] said [in His Word]: ‘I will give to you [all] the righteous [and] faithful things of David.’ (Isaiah 55:3)	God the Father raised Jesus from the realm of the dead, so that His body no longer subject to decay and corruption. This same God said in His Word, ‘I will give to all of you the righteousness and trustworthy doctrines which I have promised to David.’ (Isaiah 55:3)
Wherefore, in another [psalm], [God the Father] says, ‘You will not permit Your Undefiled One to know decay.’ (Psalm 16:10) For indeed, David, having served his own generation, fell asleep and he lies beside his fathers. He has known decay. However, the [One] Who God raised up, He will not know decay.	Along the same lines, consider a different psalm, where the Holy Spirit has made this promise: ‘You, O God, will not permit Your Undefiled One to experience decay.’ (Psalm 16:10) Clearly, David, after serving his generation, passed away and he lies in state with his fathers now, his body decaying. However, Jesus, His body and soul having been raised up by God, will not decompose.
[These things] are, therefore, well known to you [all], men [and] brothers, for through This One the forgiveness of transgressions keeps on being proclaimed. And from all things [which you might do] you [all] are unable to be declared righteous by the Law of Moses. Everyone who keeps on believing in This One, he is declared righteous.	Both the recent events and the things read to you from the Scriptures are very well known to all of you. Men and brothers, it is through This One Jesus that forgiveness of your sins is proclaimed. There is no set of actions taught in the Law of Moses by which you might be made righteous. Only the person who believes in This Jesus—only he can be declared righteous by God.
Beware, therefore, that what is said in the prophets might not come [upon you], [namely], ‘Behold the doubters! Be astonished and [then] be destroyed, because of work which I am doing, [even] I, in your time. [This is] a work you might not even believe, [even] if someone fully explains it to you [all].’ ”	Even you who are here before me, beware of the warnings spoken by the prophets. Pray that those judgments do not come upon you, as they came upon Israel in earlier days. Be forewarned, therefore by these words: ‘Behold those who doubt Me! Be astounded first and then be destroyed, because of what I am doing right now in your time. This is a somber work that you will not believe, even if it is fully explained to you.’ ”
After this sermon, Paul and Barnabas begin to exit the synagogue
While going out from them, [the synagogue congregants] were desiring [Paul and Barnabas to return] to them [the synagogue congregants] to be spoken to [with] these words on the next Sabbath.	Finally, as Paul and Barnabas were done and they exited the synagogue. Many of the people asked Paul and Barnabas to return next week to teach these same things.
When [the people] were being dismissed from the synagogue, many of the Jews and the pious converts followed Paul and Barnabas. [The Jews and converts] continued speaking with [Paul and Barnabas]. They were persuading [Paul and Barnabas] to stay with the grace of God.	After everyone had been officially dismissed from the synagogue, many of the Jews there, along with some gentile converts, followed Paul and Barnabas and continued speaking with them. They were asking Paul and Barnabas to remain with the grace of God.
Trouble on the second Sabbath day
On the coming Sabbath, nearly the entire city was assembled to hear the Word of God. The [religious] Jews, having seen [this], are filled with envy. They are refuting the [things said] by Paul. Regarding [the] things being said, [the religious Jews] continued railing against [them].	When the next Sabbath day came, almost the entire city was gathered in order to hear the Word of God. However, the religious Jews, having seen this massive crowd, were fill with jealousy. Therefore, they made an attempt to refute all the things which Paul had said. They kept on railing against Paul’s words, claiming that his interpretation was faulty.
Speaking freely, Paul and Barnabas said, “It was necessary to speak the Word of God to you [all] first. [However,] since you continue rejecting Him and judging yourselves unworthy of eternal life, look, we will turn to the gentiles, for the Lord has commanded this to us: ‘I have placed you [Israel] as a light for the gentiles, that you are to be for salvation to the ends of the earth.’ ” (Isaiah 49:6)	Paul and Barnabas held nothing back when speaking to these crowds, despite there being very strong opposition to them. “It was necessary for us to speak the Word of God to you Jews first. However, if you continue to reject the Lord then you judge yourselves unworthy of eternal life. Therefore, listen carefully, for now we will turn to the gentiles and offer them the message of Jesus, for the Lord commanded this to us: ‘I have placed you here as a light for the gentiles, so that, with the message of God, you may be their salvation, even to the ends of the earth.’ ” (Isaiah 49:6)
[Upon] hearing [this], the gentiles rejoiced and they glorified the Word of God. And they believed, as many as had been appointed to life eternal. And the word of the Lord was carried throughout all the region.	Hearing these words from Paul and Barnabas, the gentiles rejoiced and they exalted the Word of God (which was being spoken by Paul and Barnabas). Such gentiles believed in Jesus, to attain eternal life, just as they had been foreordained to do. As a result, the word of the Lord went throughout that entire region.
Paul and Barnabas are caused to leave Antioch, but they leave behind a group of gentile believers
The Jews stirred up the religious women of prominence and the influential [men] of the city and they raised up [and organized] a persecution of Paul and Barnabas. Then they threw them out of their region. So [Paul and Barnabas] having shaken the sand from their feet against them, went to Iconium [next].	The religious Jews who rejected the gospel stirred up prominent religious women and influential men of the city. They organized a persecution against Paul and Barnabas, so that they were able to put them on the other side of their border, with orders not to return. So, Paul and Barnabas demonstrably shook the sand off their sandals, on the other side of the border, and they went to Iconium next to continue evangelizing.
[Nevertheless,] the [new] disciples [in Antioch] were filled with joy and with the Holy Spirit.	Despite the animosity shown towards Paul and Barnabas, the new believers in Antioch were filled with joy and with God the Holy Spirit.