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Matendo ya Mitume 13

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

1Now there were in Antioch, according to the existing church, prophets and teachers: both Barnabas and Simeon the one called Niger, and Lucius the Cyrenian, and Manaen a foster brother of Herod the tetrarch, and Saul. 2And as they were ministering to the Lord and fasting, the Holy Spirit said, "Separate now to me Barnabas and Saul for the work to which I have called them." 3Then having fasted and having prayed and having laid their hands on them, they let them go. 4So these indeed, having been sent out by the Holy Spirit, went down to Seleucia, and from there they sailed away to Cyprus. 5And having come to Salamis, they proclaimed the word of God in the synagogues of the Jews; and they also had John as an attendant. 6And having gone through the whole island to Paphos, they found a certain man, a magus, a false prophet, a Jew, whose name was Bar-Jesus, 7who was with the proconsul, Sergius Paulus, an intelligent man. This man, having summoned Barnabas and Saul, sought to hear the word of God. 8But Elymas the magus (for so his name is interpreted) opposed them, seeking to pervert the proconsul from the faith. 9But Saul, the one also called Paul, having been filled with the Holy Spirit and having looked intently at him, 10said, "O full of all deceit and of all mischief, son of the devil, enemy of all righteousness, will you not cease perverting the right ways of the Lord? 11And now look, the hand of the Lord is on 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 going around he sought people leading him by the hand. 12Then the proconsul, having seen what had happened, believed, being astonished at the teaching of the Lord. 13And having set sail from Paphos, those around Paul came to Perga of Pamphylia. But John, having departed from them, returned to Jerusalem. 14But they, having passed through from Perga, came to Antioch of Pisidia, and having entered into the synagogue on the day of the sabbaths, they sat down. 15And after the reading of the law and of the prophets, the rulers of the synagogue sent to them, saying, "Men, brothers, if there is in you any word of exhortation for the people, speak." 16And Paul, having stood up and having motioned with his hand, said, "Men, Israelites, and those fearing God, listen: 17The God of this people Israel chose our fathers, and exalted the people in their sojourn in the land of Egypt, and with an uplifted arm he led them out of it; 18and for a period of about forty years he bore their manners in the wilderness, 19and having destroyed seven nations in the land of Canaan, he gave them their land for an inheritance 20for about four hundred and fifty years. And after these things he gave judges until Samuel the prophet. 21And from there they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years; 22and having removed him, he raised up David to them for a king, to whom also having testified he said, 'I have found David the son of Jesse, a man according to my heart, who will do all my wills.' 23From the seed of this man, according to a promise, God has brought to Israel a Savior, Jesus, 24John having previously proclaimed, before the face of his entrance, a baptism of repentance to all the people of Israel. 25And as John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But look, one is coming after me, the sandal of whose feet I am not worthy to untie.' 26"Men, brothers, sons of the race of Abraham, and those among you fearing God, to us the word of this salvation has been sent out. 27For those dwelling in Jerusalem and their rulers, having ignored him and the voices of the prophets the ones being read every sabbath, fulfilled them by judging him; 28and having found no cause of death, they asked Pilate for him to be put to death. 29And when they had completed all the things having been written concerning him, having taken him down from the tree, they laid him in a tomb. 30But God raised him from the dead ones, 31who appeared for many days to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people. 32And we proclaim good news to you of the promise having been made to the fathers, 33that God has fulfilled this to us their children, having raised up Jesus; as it is also written in the second psalm: 'My Son are you, I today have begotten you.' 34And that he raised him from the dead ones, no longer about to return to corruption, he has spoken thus: 'I will give to you the holy things of David the faithful things.' 35Therefore also in another place he says: 'You will not give your Holy One to see corruption.' 36For David indeed, having served the counsel of God in his own generation, fell asleep, and was added to his fathers, and saw corruption; 37but he whom God raised up saw no corruption. 38Let it be known to you therefore, men, brothers, that through this one forgiveness of sins is proclaimed to you, 39and from all things from which you were not able to be justified in the law of Moses, in this one everyone who believes is justified. 40See therefore that what is spoken in the prophets does not come upon you: 41'Look, you despisers, and wonder, and perish, because a work I work in your days, a work which you will by no means believe if anyone declares it to you.' 42And as they were going out of the synagogue of the Jews, the Gentiles kept begging that these words might be spoken to them on the between sabbath. 43And the synagogue having been dismissed, many of the Jews and of the devout proselytes followed Paul and Barnabas, who, speaking to them, were persuading them to remain in the grace of God. 44And on the coming sabbath almost all the city was gathered together to hear the word of the Lord. 45But the Jews, having seen the multitudes, were filled with jealousy, and spoke against the things being spoken by Paul, speaking against and blaspheming. 46And speaking boldly, Paul and Barnabas said, "It was necessary that the word of God be spoken to you first; but since you thrust it away and do not judge yourselves worthy of eternal life, look, we turn to the Gentiles. 47For so the Lord has commanded us: 'I have set you for a light of the Gentiles, for you to be for salvation to the last of the earth.' 48And the Gentiles, hearing this, rejoiced and glorified the word of the Lord, and believed, as many as had been appointed to eternal life. 49And the word of the Lord was being carried through the whole region. 50But the Jews stirred up the devout women and the prominent ones, and the first men of the city, and raised persecution against Paul and Barnabas, and threw them out from their borders. 51But having shaken off the dust of their feet against them, they came to Iconium; 52and the disciples were filled with joy and with the Holy Spirit.

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Mambo ambayo mapokeo yanakubaliana

Broadly, Christian traditions affirm that the incorruptible bodily resurrection of Christ serves as the definitive historical fulfillment of the Davidic covenant promised in the Psalms. However, the commissioning of Paul and Barnabas is disputed, dividing traditions over whether the laying on of hands represents a sacramental transmission of Holy Orders or a functional commendation by a local, autonomous congregation without centralized hierarchical control. Another major dispute centers on the… Ingia ili usome makubaliano kamili →

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  • The incorruptible bodily resurrection of Christ serves as the definitive historical fulfillment of the Davidic covenant promised in the Psalms. (8 affirm)

Pale ambapo mapokeo yanatofautiana

  • The diverse list of prophets and teachers at Antioch establishes a biblical paradigm for inclusive, multi-ethnic, and shared non-hierarchical church leadership.

    anglican: QUALIFY; anabaptist: AFFIRM

  • The laying on of hands accompanied by fasting and prayer represents the sacramental transmission of Holy Orders and apostolic authority.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; baptist: QUALIFY; restorationist: DENY

  • The commissioning of Paul and Barnabas demonstrates that the local, autonomous congregation possesses the authority to send out missionaries without centralized hierarchical control.

    anglican: DENY; baptist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM

  • The laying on of hands serves as a functional commendation by the local congregation to a specific missionary work, rather than an ordination to a clerical office.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; reformed: DENY; baptist: QUALIFY; restorationist: AFFIRM

  • The Holy Spirit's direct speech to the Antioch church demonstrates that the Spirit is a divine, personal agent who actively governs the church through ongoing prophetic direction.

    orthodox: QUALIFY; pentecostal: AFFIRM

  • The assertion that 'as many as were ordained to eternal life believed' proves that saving faith is the direct, temporal consequence of God's unconditional eternal decree of election.

    catholic: QUALIFY; orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; restorationist: DENY

  • The phrase 'ordained to eternal life' signifies that the individuals had freely yielded to divine grace and were inwardly disposed to receive the gospel, refuting the doctrine of absolute predestination.

    catholic: DENY; orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM; restorationist: AFFIRM

  • Paul's synagogue sermon models an evangelistic method that relies primarily on historical facts, fulfilled prophecy, and the bodily resurrection to produce faith.

    lutheran: QUALIFY; restorationist: AFFIRM

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

In the cosmopolitan church of Antioch, while the leaders are engaged in worship and fasting, the Holy Spirit directs them to set apart Barnabas and Saul for a specific mission. After laying hands on them, the community sends them forth. On Cyprus, Saul (now called Paul) encounters Elymas, a Jewish sorcerer who opposes the Gospel; filled with the Spirit, Paul strikes Elymas temporarily blind, leading the Roman proconsul to faith. Traveling on to Antioch of Pisidia, Paul delivers his first major recorded sermon in the synagogue. He traces the history of Israel from the Exodus to King David, climaxing in the arrival of Jesus as the promised Davidic Savior. Paul proclaims that Jesus' resurrection, which escaped the bodily decay experienced by David, fulfills the prophecies of the Psalms. When the Jewish leaders reject the message out of jealousy, Paul and Barnabas boldly turn to the Gentiles, bringing joy to the nations and fulfilling the vocation to be a 'light to the ends of the earth,' before facing persecution and moving on to Iconium. Reception: The Catholic communion, across both its Latin and Eastern traditions, reads the opening of Acts 13 as a foundational text for ecclesiology, liturgy, and the Sacrament of Holy Orders. The Greek term for 'ministering' in verse 2 (*leitourgounton*) is universally recognized by the Fathers as denoting the Eucharistic liturgy. St. John Chrysostom emphasizes that it is precisely during this communal liturgical action and fasting that the Holy Spirit speaks and acts, a teaching preserved vividly in the Eastern Catholic understanding of the Divine Liturgy as the perpetual upper room. Furthermore, the 'laying on of hands' (verse 3) is received dogmatically as the apostolic transmission of the Sacrament of Holy Orders (in the East, *cheirotonia*). The Council of Trent points to such apostolic actions as the visible, scriptural sign of the sacrament that confers grace for ministry. Paul’s sermon in Pisidian Antioch provides a major Christological synthesis. St. Bede the Venerable notes how Paul utilizes Psalms 2 and 16 to prove that the incorruptibility of Christ's resurrected body is the definitive fulfillment of the Davidic covenant. The juxtaposition of David, who 'saw corruption,' with Christ, who did not, underscores the transition from the old dispensation to the new creation. Finally, verse 48 ('as many as were ordained to eternal life believed') has served as a central locus for Catholic reflection on grace. St. Thomas Aquinas marshals this verse to defend the doctrine of predestination, asserting that the act of saving faith is the temporal effect of God's eternal decree to give grace, a teaching the Magisterium holds in tension with the inviolable reality of human free will.

Eastern Orthodox

In Antioch, during a time of communal worship and fasting, the Holy Spirit directs the church to set apart Barnabas and Saul for missionary work. They are commissioned with the laying on of hands and travel to Cyprus, where Paul blinds the sorcerer Elymas, leading the proconsul to faith. In Pisidian Antioch, Paul preaches a synagogue sermon that recounts Israel's history, culminating in the declaration that Jesus fulfills the Davidic promises through His resurrection from the dead, a resurrection that definitively overcomes bodily corruption. When the Jewish leaders reject this message, Paul and Barnabas turn to the Gentiles, resulting in widespread belief among those disposed to eternal life, despite ensuing persecution. Reception: Eastern Orthodox reception of Acts 13 places a strong emphasis on the liturgical, sacramental, and synergistic elements of the text. Verse 2 is highly significant: the Greek text states they were 'ministering' (leitourgounton) to the Lord. The Orthodox tradition points to this as apostolic evidence for the Divine Liturgy, emphasizing that the Holy Spirit speaks and directs the Church precisely within the matrix of corporate liturgical worship and ascetic fasting. Verse 3 is recognized as an early instance of sacramental ordination (cheirotonia) or commissioning via the laying on of hands, establishing apostolic succession. In Paul's sermon, the reliance on the Septuagint text of the Psalms to argue that Christ saw no 'corruption' (diaphthoran, verses 34-37) is central to the Orthodox understanding of salvation as victory over death and the incorruptibility of Christ's deified human nature. Finally, regarding verse 48 ('as many as were ordained to eternal life believed'), the tradition, articulated by John Chrysostom, vigorously rejects fatalistic predestination. Instead, it reads 'ordained' (tetagmenoi) through the lens of synergy, understanding it to mean those who had 'disposed' or 'arrayed' themselves toward eternal life through their free cooperation with divine grace.

Oriental Orthodox

The chapter recounts the church of Antioch engaging in communal worship and fasting (vv. 1-2), during which the Holy Spirit sets apart Barnabas and Saul. They are commissioned with prayer and the laying on of hands (v. 3). Their mission encounters spiritual opposition in Cyprus (vv. 6-11), leading to the blinding of Elymas. In Pisidian Antioch, Paul preaches a synagogue sermon summarizing Israel's history (vv. 17-22) and identifying Jesus as the promised Davidic Savior (v. 23). Paul testifies to Christ's unjust death and vindicating resurrection (vv. 27-30), interpreting the resurrection through the Psalms as the fulfillment of the incorruptible promise to David (vv. 33-37). The rejection of this message by many in the synagogue prompts the apostles to turn definitively to the Gentiles (vv. 46-47). Reception: In the Oriental Orthodox tradition, this chapter is foundational for both ecclesial asceticism and Christology. The Greek word for 'ministering' in verse 2 is received liturgically as the celebration of the Eucharist, inextricably linking the Divine Liturgy, ascetic fasting, and the operations of the Holy Spirit. Christologically, Paul's sermon provides key proof-texts for the miaphysite Fathers. Paul's application of Psalm 2:7 ('Today I have begotten thee') in verse 33 was defended by Cyril of Alexandria. Cyril insisted that this 'begetting' refers to the bodily resurrection and the public manifestation of Christ's glory, not a secondary or adoptive sonship, thereby safeguarding the single incarnate nature of the Word. Furthermore, Paul's declaration that Christ 'saw no corruption' (v. 37) became a central text during the sixth-century controversy over the corruptibility of Christ's body. Severus of Antioch argued from this apostolic witness that the Word freely assumed a genuinely passible, mortal human body that suffered true death. However, by virtue of the hypostatic union, that body was preserved from decomposition (decay) in the tomb. This reading maintained the orthodox balance, firmly rejecting the aphthartodocetism of Julian of Halicarnassus, who claimed the body was naturally incorruptible from the moment of the incarnation.

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WEB · World English Bible

1Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster brother of Herod the tetrarch, and Saul. 2As they served the Lord and fasted, the Holy Spirit said, “Separate Barnabas and Saul for me, for the work to which I have called them.” 3Then, when they had fasted and prayed and laid their hands on them, they sent them away. 4So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 5When they were at Salamis, they proclaimed God’s word in the Jewish synagogues. They also had John as their attendant. 6When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar Jesus, 7who was with the proconsul, Sergius Paulus, a man of understanding. This man summoned Barnabas and Saul, and sought to hear the word of God. 8But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn the proconsul away from the faith. 9But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him 10and said, “You son of the devil, full of all deceit and all cunning, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 11Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!” Immediately a mist and darkness fell on him. He went around seeking someone to lead him by the hand. 12Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 13Now Paul and his company set sail from Paphos and came to Perga in Pamphylia. John departed from them and returned to Jerusalem. 14But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day and sat down. 15After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, “Brothers, if you have any word of exhortation for the people, speak.” 16Paul stood up, and gesturing with his hand said, “Men of Israel, and you who fear God, listen. 17The 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. 18For a period of about forty years he put up with them in the wilderness. 19When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years. 20After these things, he gave them judges until Samuel the prophet. 21Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 22When he had removed him, he raised up David to be their king, to whom he also testified, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’ 23From this man’s offspring, God has brought salvation to Israel according to his promise, 24before his coming, when John had first preached the baptism of repentance to Israel. 25As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’ 26“Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 27For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 28Though they found no cause for death, they still asked Pilate to have him killed. 29When they had fulfilled all things that were written about him, they took him down from the tree and laid him in a tomb. 30But God raised him from the dead, 31and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 32We bring you good news of the promise made to the fathers, 33that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’ 34“Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure blessings of David.’ 35Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’ 36For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay. 37But he whom God raised up saw no decay. 38Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins; 39and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 40Beware therefore, lest that come on you which is spoken in the prophets: 41‘Behold, you scoffers! Wonder and perish, for I work a work in your days, a work which you will in no way believe, if one declares it to you.’” 42So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 43Now 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. 44The next Sabbath, almost the whole city was gathered together to hear the word of God. 45But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 46Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 47For so has the Lord commanded us, saying, ‘I have set you as a light for the Gentiles, that you should bring salvation to the uttermost parts of the earth.’” 48As the Gentiles heard this, they were glad and glorified the word of God. As many as were appointed to eternal life believed. 49The Lord’s word was spread abroad throughout all the region. 50But the Jews stirred up the devout and prominent women and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 51But they shook off the dust of their feet against them, and came to Iconium. 52The disciples were filled with joy and with the Holy Spirit.

KJV · King James Version

1Now 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, which had been brought up with Herod the tetrarch, and Saul. 2As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3And when they had fasted and prayed, and laid their hands on them, they sent them away. 4So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. 5And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. 6And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar–jesus: 7Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. 8But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. 9Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, 10And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11And now, behold, the hand of the Lord is upon thee, and thou shalt 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. 12Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. 13Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. 14But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. 15And 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. 16Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17The 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. 18And about the time of forty years suffered he their manners in the wilderness. 19And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. 20And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21And 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. 22And 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 fulfil all my will. 23Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24When John had first preached before his coming the baptism of repentance to all the people of Israel. 25And 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. 26Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30But God raised him from the dead: 31And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36For 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: 37But he, whom God raised again, saw no corruption. 38Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40Beware therefore, lest that come upon you, which is spoken of in the prophets; 41Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 42And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. 43Now 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. 44And the next sabbath day came almost the whole city together to hear the word of God. 45But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46Then 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. 47For 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. 48And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 49And the word of the Lord was published throughout all the region. 50But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51But they shook off the dust of their feet against them, and came unto Iconium. 52And the disciples were filled with joy, and with the Holy Ghost.

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Tofauti zinazobadili maana (112)
  • v1 [interpretive]: spelling and phrasing for identifying the person — “who” (WEB, DARBY) vs “and Simeon that was” (KJV, WEBSTER) vs “Symeon” (ASV) vs “who is” (YLT) vs “Simon who” (DRC)
  • v2 [grammatical]: finite verb vs progressive participle for ministering — “As they ministered to” (KJV, WEBSTER) vs “And were ministering” (DARBY, DRC) vs “served” (WEB) vs “And” (ASV) vs “and in their ministering” (YLT)
  • v2 [grammatical]: finite verb vs participle for fasted — “fasted” (WEB, KJV, ASV, WEBSTER) vs “fasting” (YLT, DARBY, DRC)
  • v2 [lexical]: (vv 2, 52) Spirit vs Ghost — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
  • v2 [interpretive]: placement of the pronoun 'me' — “for” (KJV, ASV, DARBY, WEBSTER) vs “me for” (WEB) vs “to” (YLT) vs “and Barnabas” (DRC)
  • v2 [stylistic]: to which vs whereunto — “to which” (WEB, YLT, DARBY, WEBSTER) vs “whereunto” (KJV, ASV, DRC)
  • v2 [lexical]: called vs taken — “called” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “taken” (DRC)
  • v3 [grammatical]: finite verb vs participle for praying — “prayed” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having” (YLT) vs “praying” (DRC)
  • v3 [lexical]: laid vs imposing — “laid their” (WEB, KJV, ASV, WEBSTER) vs “having the” (YLT) vs “having” (DARBY) vs “imposing” (DRC)
  • v3 [stylistic]: on vs upon — “on” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “upon” (DRC)
  • v3 [lexical]: away vs go — “away” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “go” (DARBY)
  • v5 [lexical]: preached vs proclaimed vs announced — “preached the” (KJV, WEBSTER, DRC) vs “proclaimed God’s” (WEB) vs “proclaimed” (ASV) vs “declared” (YLT) vs “announced” (DARBY)
  • v5 [lexical]: attendant vs minister vs ministrant — “as attendant” (WEB, ASV) vs “to their minister” (KJV) vs “as a ministrant” (YLT) vs “also as attendant” (DARBY) vs “for” (WEBSTER) vs “also in the ministry” (DRC)
  • v6 [lexical]: sorcerer vs magian vs man — “sorcerer” (WEB, KJV, ASV, WEBSTER) vs “man” (DARBY, DRC) vs “magian” (YLT)
  • v6 [interpretive]: spelling of the name Bar-Jesus — “was Bar–jesus” (KJV, ASV, DARBY, WEBSTER) vs “Bar Jesus” (WEB) vs “is” (YLT) vs “Bar-jesu” (DRC)
  • v7 [stylistic]: who vs which — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “Which” (KJV)
  • v7 [lexical]: (vv 7, 8) proconsul vs deputy — “proconsul” (WEB, ASV, YLT, DARBY, DRC) vs “deputy of the country” (KJV, WEBSTER)
  • v8 [lexical]: sorcerer vs magician vs magian — “sorcerer” (WEB, KJV, ASV, WEBSTER) vs “magician” (DARBY, DRC) vs “magian” (YLT)
  • v8 [interpretive]: phrasing of the translation of the name — “by interpretation withstood them” (WEB, KJV, ASV, WEBSTER) vs “interpreted” (YLT) vs “is opposed” (DARBY) vs “is interpreted” (DRC)
  • v9 [stylistic]: But vs Then vs And — “But” (WEB, ASV, DARBY) vs “Then” (KJV, WEBSTER, DRC) vs “And” (YLT)
  • v10 [lexical]: guile vs deceit vs subtilty — “guile” (ASV, YLT, DRC) vs “deceit” (WEB, DARBY) vs “subtilty” (KJV, WEBSTER)
  • v10 [lexical]: righteousness vs justice — “righteousness wilt thou” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will you” (WEB) vs “justice ceasest” (DRC)
  • v10 [lexical]: ways vs paths — “ways” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “paths” (DARBY)
  • v11 [stylistic]: behold vs lo and phrasing of Lord's hand — “behold the” (WEB, KJV, ASV, WEBSTER, DRC) vs “lo a” (YLT) vs “Lord's” (DARBY)
  • v11 [stylistic]: upon thee vs on you — “upon thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “on you” (WEB)
  • v11 [stylistic]: thou shalt vs you will — “thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you will” (WEB)
  • v12 [grammatical]: participle vs finite temporal clause for seeing — “proconsul” (WEB, ASV) vs “deputy when he saw” (KJV, WEBSTER) vs “proconsul having seen” (YLT) vs “proconsul seeing” (DARBY) vs “proconsul had seen” (DRC)
  • v12 [lexical]: teaching vs doctrine — “teaching” (WEB, ASV, YLT, DARBY) vs “doctrine” (KJV, WEBSTER, DRC)
  • v13 [interpretive]: spelling of the geographic name Perga — “Perga in” (WEB, KJV, ASV, WEBSTER) vs “of” (YLT, DARBY) vs “Perge” (DRC)
  • v13 [grammatical]: participle vs finite verb for departed — “departing” (KJV, WEBSTER, DRC) vs “departed” (WEB, ASV) vs “having departed” (YLT) vs “separated” (DARBY)
  • v13 [lexical]: returned vs turn back — “and” (WEB, ASV, DARBY) vs “returned” (KJV, WEBSTER, DRC) vs “did turn back” (YLT)
  • v14 [lexical]: departed vs passing through — “departed from Perga they” (KJV, WEBSTER) vs “passing through” (ASV, DARBY) vs “passing on” (WEB) vs “having gone through” (YLT) vs “passing through Perge” (DRC)
  • v14 [stylistic]: of vs in — “of” (WEB, ASV, YLT, DARBY) vs “in” (KJV, WEBSTER, DRC)
  • v14 [grammatical]: participle vs finite verb for went/entering — “They” (WEB, ASV) vs “and went” (KJV, WEBSTER) vs “entering” (DARBY, DRC) vs “having gone” (YLT)
  • v15 [stylistic]: (vv 15, 31, 51) to vs unto — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
  • v15 [grammatical]: (vv 15, 41) phrasing of the conditional clause — “ye have any” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “there be a” (YLT)
  • v15 [stylistic]: for vs unto vs to — “for” (WEB, KJV, ASV, WEBSTER) vs “unto” (YLT) vs “to” (DARBY) vs “to make to” (DRC)
  • v15 [stylistic]: speak vs say on — “speak” (WEB, DARBY, WEBSTER, DRC) vs “say on” (KJV, ASV, YLT)
  • v16 [grammatical]: participle vs finite verb for rising — “stood up” (WEB, KJV, ASV, WEBSTER) vs “rising” (DARBY, DRC) vs “having risen” (YLT)
  • v16 [grammatical]: possessive pronoun vs definite article — “his” (WEB, KJV, WEBSTER, DRC) vs “the” (ASV, YLT, DARBY)
  • v16 [stylistic]: vocative phrasing for men of Israel — “Men of Israel” (WEB, KJV, ASV, WEBSTER) vs “Israelites” (YLT, DARBY) vs “Ye” (DRC)
  • v16 [grammatical]: relative clause vs participle for fearing God — “ye that fear” (KJV, ASV, DARBY, WEBSTER) vs “you who” (WEB) vs “those fearing” (YLT) vs “you” (DRC)
  • v16 [lexical]: hearken vs listen — “hearken” (ASV, YLT, DARBY) vs “give audience” (KJV, WEBSTER) vs “listen” (WEB) vs “ear” (DRC)
  • v17 [textual]: this people vs the people — “this” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v17 [lexical]: high vs uplifted arm — “an high” (KJV, YLT, DRC) vs “a” (ASV, DARBY, WEBSTER) vs “uplifted” (WEB)
  • v17 [stylistic]: of it vs from thence — “of it” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “from thence” (DRC)
  • v18 [grammatical]: phrasing of the time period — “And about the time” (KJV, WEBSTER) vs “For a period” (WEB) vs “for” (ASV) vs “a period” (YLT) vs “for a” (DARBY) vs “for space” (DRC)
  • v18 [lexical]: wilderness vs desert — “wilderness” (WEB, KJV, ASV, YLT, WEBSTER) vs “desert” (DARBY, DRC)
  • v21 [lexical]: asked for vs desired — “asked for” (WEB, ASV, YLT, DARBY) vs “desired” (KJV, WEBSTER, DRC)
  • v21 [interpretive]: spelling of the name Kish — “Kish” (WEB, ASV, YLT, WEBSTER) vs “Cis” (KJV, DRC) vs “Kis” (DARBY)
  • v22 [stylistic]: to vs of — “to” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “of” (DARBY)
  • v22 [stylistic]: my vs after mine own — “my” (WEB, ASV, DARBY, WEBSTER) vs “according to My” (YLT, DRC) vs “after mine own” (KJV)
  • v22 [grammatical]: relative clause phrasing for doing will — “who do” (ASV, YLT, DARBY, DRC) vs “who will do” (WEB) vs “which shall fulfil” (KJV) vs “who fulfill” (WEBSTER)
  • v22 [grammatical]: singular vs plural for will — “will” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “wills” (DRC)
  • v23 [stylistic]: Of vs From — “Of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “From” (WEB)
  • v24 [interpretive]: repentance vs penance vs reformation — “repentance” (WEB, KJV, ASV, DARBY, WEBSTER) vs “reformation” (YLT) vs “penance” (DRC)
  • v25 [grammatical]: imperfect vs aorist/perfect rendering for fulfilling — “was fulfilling” (WEB, ASV, DARBY, DRC) vs “fulfilled his” (KJV, WEBSTER) vs “was fulfilling the” (YLT)
  • v25 [stylistic]: cometh vs comes — “behold there cometh one” (KJV, ASV, WEBSTER, DRC) vs “comes” (WEB, DARBY) vs “lo he doth come” (YLT)
  • v25 [interpretive]: relative pronoun phrasing for whose feet — “whose” (WEB, ASV, DARBY) vs “his feet” (KJV, WEBSTER, DRC) vs “whom” (YLT)
  • v26 [lexical]: Abraham vs Abraham's race — “Abraham” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “Abraham's race” (DARBY)
  • v26 [stylistic]: those vs whosoever — “those” (WEB, ASV, YLT) vs “whosoever” (KJV, DRC) vs “those who” (DARBY) vs “whoever” (WEBSTER)
  • v26 [grammatical]: verb vs participle for fear — “feareth” (KJV, WEBSTER) vs “fear” (DARBY, DRC) vs “who fear” (WEB) vs “that fear” (ASV) vs “fearing” (YLT)
  • v27 [grammatical]: phrasing of the participle for those dwelling — “those who in” (WEB, DARBY) vs “they that dwell at” (KJV, WEBSTER) vs “in” (ASV) vs “those dwelling in” (YLT) vs “inhabited” (DRC)
  • v27 [lexical]: voices vs words — “voices” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “words” (WEBSTER)
  • v28 [stylistic]: of vs for — “of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “for” (WEB)
  • v29 [grammatical]: singular vs plural phrasing for things — “things were” (WEB, ASV, DRC) vs “that was” (KJV, WEBSTER) vs “the things” (YLT) vs “things” (DARBY)
  • v29 [stylistic]: of vs about vs concerning — “of” (KJV, ASV, DRC) vs “about” (WEB, YLT) vs “concerning” (DARBY, WEBSTER)
  • v29 [grammatical]: finite verb vs participle for took — “they took” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having taken” (YLT) vs “taking” (DRC)
  • v29 [lexical]: tree vs cross — “tree and laid” (WEB, KJV, ASV, WEBSTER) vs “they” (YLT, DRC) vs “cross put” (DARBY)
  • v29 [lexical]: tomb vs sepulchre — “tomb” (WEB, ASV, YLT) vs “sepulchre” (KJV, DARBY, DRC) vs “sepulcher” (WEBSTER)
  • v30 [stylistic]: from vs out of — “from” (WEB, KJV, ASV, WEBSTER) vs “out of” (YLT) vs “among” (DARBY) vs “up” (DRC)
  • v31 [grammatical]: phrasing of the relative and temporal clause — “for” (WEB, ASV, YLT) vs “And he was seen” (KJV, WEBSTER) vs “who appeared for” (DARBY) vs “Who for” (DRC)
  • v32 [lexical]: declare vs bring — “declare unto” (KJV, DARBY, DRC) vs “bring” (WEB, ASV) vs “to” (YLT, WEBSTER)
  • v32 [textual]: the fathers vs our fathers — “to” (WEB, DARBY, WEBSTER) vs “unto the” (KJV, ASV, YLT) vs “to our” (DRC)
  • v33 [stylistic]: phrasing of the quotation introduction — “Thou art” (KJV, ASV, DARBY, WEBSTER) vs “You are” (WEB) vs “it hath been written” (YLT) vs “also is written” (DRC)
  • v33 [stylistic]: this day vs Today — “this day have” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Today” (WEB) vs “thou art” (YLT)
  • v33 [lexical]: begotten vs become your father — “begotten thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have become your father” (WEB) vs “to-day have” (YLT)
  • v34 [stylistic]: phrasing of 'spoken thus' — “said on this wise” (KJV, WEBSTER) vs “has spoken thus” (WEB) vs “hath spoken” (ASV) vs “hath thus” (YLT) vs “spoke thus” (DARBY) vs “thus” (DRC)
  • v34 [lexical]: sure mercies vs holy blessings — “holy and blessings” (WEB, ASV) vs “sure mercies” (KJV, WEBSTER) vs “faithful kindnesses” (YLT) vs “faithful” (DARBY) vs “holy things” (DRC)
  • v35 [stylistic]: phrasing of 'he says' — “wilt” (ASV, DARBY, WEBSTER) vs “You will” (WEB) vs “psalm Thou shalt” (KJV) vs “place he saith” (YLT) vs “place also he saith” (DRC)
  • v35 [lexical]: allow vs suffer vs give — “thy” (WEBSTER, DRC) vs “allow your” (WEB) vs “suffer thine Holy” (KJV) vs “give thy” (ASV) vs “give Thy kind” (YLT) vs “thy gracious” (DARBY)
  • v35 [lexical]: (vv 35, 36) corruption vs decay — “corruption” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “decay” (WEB)
  • v36 [grammatical]: phrasing of 'in his generation' — “in” (WEB, ASV) vs “after he had served” (KJV, WEBSTER) vs “indeed” (YLT) vs “indeed having in” (DARBY) vs “when in” (DRC)
  • v36 [lexical]: served vs ministered — “served” (WEB, ASV) vs “by” (KJV, WEBSTER) vs “having served” (YLT) vs “ministered to” (DARBY) vs “according to” (DRC)
  • v36 [lexical]: will vs counsel — “will” (KJV, YLT, DARBY, WEBSTER, DRC) vs “counsel” (WEB, ASV)
  • v36 [lexical]: fell asleep vs slept — “asleep” (WEB, ASV, DARBY, WEBSTER) vs “fell on sleep and” (KJV) vs “did fall asleep” (YLT) vs “slept” (DRC)
  • v36 [lexical]: laid with vs added to — “laid unto” (KJV, ASV, DRC) vs “with” (WEB) vs “added” (YLT) vs “added to” (DARBY) vs “to” (WEBSTER)
  • v40 [lexical]: Beware vs see — “Beware” (WEB, KJV, ASV, WEBSTER, DRC) vs “see” (YLT, DARBY)
  • v41 [lexical]: despisers vs scoffers — “Behold ye despisers and” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you scoffers” (WEB) vs “See” (YLT)
  • v43 [stylistic]: Now when vs and — “Now when” (WEB, KJV, ASV, WEBSTER) vs “and” (YLT, DARBY, DRC)
  • v43 [lexical]: broke vs broken up vs dismissed — “synagogue broke” (WEB, ASV) vs “congregation was broken up” (KJV, WEBSTER) vs “synagogue having been dismissed” (YLT) vs “of the synagogue having” (DARBY) vs “synagogue” (DRC)
  • v43 [lexical]: persuaded vs urged — “persuaded” (KJV, DARBY, WEBSTER, DRC) vs “urged” (WEB, ASV) vs “were persuading” (YLT)
  • v44 [lexical]: next vs coming — “next” (WEB, KJV, ASV, WEBSTER, DRC) vs “coming” (YLT, DARBY)
  • v45 [grammatical]: finite verb vs participle for seeing — “saw” (WEB, KJV, ASV, WEBSTER) vs “seeing” (DARBY, DRC) vs “having seen” (YLT)
  • v45 [lexical]: envy vs jealousy vs zeal — “envy” (KJV, DARBY, WEBSTER, DRC) vs “jealousy” (WEB, ASV) vs “zeal” (YLT)
  • v45 [lexical]: contradicted vs spake against — “contradicted the” (WEB, ASV, DARBY) vs “spake against those” (KJV) vs “did contradict the” (YLT) vs “spoke” (WEBSTER) vs “contradicted” (DRC)
  • v46 [lexical]: eternal vs everlasting — “eternal” (WEB, ASV, DARBY, DRC) vs “everlasting” (KJV, WEBSTER) vs “the” (YLT)
  • v46 [stylistic]: lo vs behold — “lo” (KJV, ASV, DARBY, WEBSTER) vs “behold” (WEB, DRC) vs “age-during” (YLT)
  • v46 [lexical]: Gentiles vs nations — “Gentiles” (WEB, KJV, ASV, WEBSTER, DRC) vs “nations” (YLT, DARBY)
  • v47 [lexical]: commanded vs enjoined — “commanded” (WEB, KJV, ASV, YLT, WEBSTER) vs “enjoined” (DARBY) vs “hath” (DRC)
  • v47 [grammatical]: phrasing of 'for a light' — “for” (ASV, YLT, DARBY) vs “thee to be a” (KJV, WEBSTER) vs “you as” (WEB) vs “the” (DRC)
  • v47 [stylistic]: unto vs to — “unto” (KJV, ASV, YLT, DRC) vs “to” (WEB, DARBY, WEBSTER)
  • v47 [lexical]: ends vs uttermost parts — “ends” (KJV, WEBSTER) vs “end” (YLT, DARBY) vs “uttermost parts” (WEB) vs “uttermost part” (ASV) vs “utmost part” (DRC)
  • v48 [textual]: word of the Lord vs word of God — “the Lord and” (KJV, WEBSTER, DRC) vs “God” (WEB, ASV) vs “did believe” (YLT) vs “believed” (DARBY)
  • v48 [lexical]: ordained vs appointed — “ordained” (KJV, ASV, DARBY, WEBSTER, DRC) vs “appointed” (WEB, YLT)
  • v49 [lexical]: region vs country — “region” (WEB, KJV, ASV, YLT, WEBSTER) vs “whole country” (DARBY, DRC)
  • v50 [lexical]: chief men vs first people — “chief men” (WEB, KJV, ASV, WEBSTER, DRC) vs “first” (YLT) vs “first people” (DARBY)
  • v50 [lexical]: raised vs stirred up — “raised” (KJV, WEBSTER, DRC) vs “stirred up a” (WEB, ASV) vs “did raise” (YLT) vs “a” (DARBY)
  • v50 [lexical]: cast vs expelled vs threw — “cast” (ASV, DARBY, DRC) vs “expelled” (KJV, WEBSTER) vs “threw” (WEB) vs “did put” (YLT)
  • v50 [stylistic]: out of vs from — “out of” (WEB, KJV, ASV, DARBY, DRC) vs “from” (YLT, WEBSTER)
  • v50 [lexical]: borders vs coasts — “borders” (WEB, ASV, YLT, WEBSTER) vs “coasts” (KJV, DARBY, DRC)
  • v51 [grammatical]: finite verb vs participle for shook — “shook” (WEB, KJV, ASV, WEBSTER) vs “having shaken” (YLT, DARBY) vs “shaking” (DRC)

Nyuma ya ukurasa huu

Matini asilia. Greek (TAGNT, public-domain critical text). Public-domain Greek New Testament

Majina ya kiungu: Kyrios (Lord), Theos (God).

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

In its immediate literary and historical context, Acts 13 marks a pivotal structural shift in Hellenistic historiography, moving the narrative focus from Peter and the Jerusalem church to Paul and the Antioch-based mission. The chapter is framed as an itinerary, beginning with a list of diverse leaders in Antioch, including Manaen, a companion of Herod Antipas. The narrative follows Paul and Barnabas to Cyprus, where the encounter with the Jewish 'magian' Bar-Jesus (Elymas) and the Roman proconsul Sergius Paulus serves as an apologetic motif demonstrating the superiority of the Spirit over magic, and introducing the shift from the Hebrew name 'Saul' to the Roman 'Paul' (v. 9). The central piece is Paul's synagogue homily in Pisidian Antioch (vv. 16-41). Structured as a Hellenistic Jewish sermon, it recounts Israel's history (vv. 17-22), announces Jesus as the Davidic fulfillment (vv. 23-25), narrates his unjust death and vindicating resurrection (vv. 26-31), provides scriptural proofs from the Septuagint (Psalms 2 and 16, Isaiah 55), and concludes with an offer of forgiveness and a warning. The subsequent Jewish rejection and Gentile reception (vv. 46-48) provides the theological rationale for the Gentile mission, citing Isaiah 49:6.

Jewish interpretation

Because Acts is a New Testament text, Jewish tradition does not regard it as Scripture. Instead, Jewish scholars and historians approach Acts 13 as a valuable, albeit rhetorically shaped, historical window into first-century diaspora Judaism. The narrative records recognizable early synagogue customs in Pisidian Antioch: the community gathers on the Sabbath, reads sequentially from the Law (Torah) and the Prophets (Haftarah), and the leaders invite capable visitors to offer a word of exhortation (vv. 14-15). The text also highlights the presence of 'God-fearers' (vv. 16, 26, 43, 50)—Gentiles who attached themselves to Jewish communities and monotheistic worship without undergoing full formal conversion. Additionally, the encounter with Bar-Jesus, a Jewish magus in Cyprus (v. 6), aligns with external historical evidence of Jewish involvement in esoteric practices in the Greco-Roman world.

Latter-day Saint

In its immediate narrative context, Acts 13 describes the functioning of the early Christian church in Antioch, highlighting the roles of prophets and teachers. The Holy Ghost directs the separation of Barnabas and Saul for missionary work, which is solemnized by fasting, prayer, and the laying on of hands. The chapter follows their journey to Cyprus, where Paul dramatically blinds the false prophet Elymas through the power of the Holy Ghost, and then to Pisidian Antioch. There, Paul delivers a major synagogue sermon linking Israelite history to the resurrection of Jesus, emphasizing justification through Christ rather than the Law of Moses. Upon being rejected by Jewish leaders, Paul and Barnabas turn their ministry to the Gentiles and ritualistically shake the dust off their feet as a testimony against their persecutors.

Jehovah's Witnesses

The narrative details the beginning of Paul's first missionary tour, initiated by the direction of the holy spirit at the Antioch congregation. Barnabas and Saul travel to Cyprus, where they encounter demonic opposition from Elymas but successfully preach to the proconsul Sergius Paulus. Moving into Asia Minor, Paul delivers a major discourse in the synagogue at Antioch of Pisidia. He connects the history of Israel to the arrival, death, and resurrection of Jesus the Messiah. When the Jewish leaders reject the message out of jealousy, Paul and Barnabas boldly pivot their preaching to the non-Jewish nations, resulting in many Gentiles accepting the truth.

Chaguzi za tafsiri zilizofanywa na NCB (30)
  • v1: "both Barnabas and" — Reflects the polysyndeton 'τε... καὶ...' in the source text.
  • v2: "were ministering" — Accurately translates the present participle in an ongoing periphrastic construction.
  • v2: "Spirit" — Modernizes the term while maintaining the standard theological identification of the third person of the Trinity.
  • v2: "now to me" — Translates the Greek particle 'δή' as 'now' indicating urgency or emphasis.
  • v3: "having prayed" — Preserves the string of aorist participles in the source text syntax.
  • v5: "proclaimed" — Accurately reflects katēngellon as an authoritative public announcement.
  • v6: "magus" — Preserves the historical specific term reflecting the religious/political role, rather than the generic 'sorcerer'.
  • v8: "opposed" — Replaces the slightly archaic 'withstood' with a more standard contemporary equivalent.
  • v9: "the one also called" — Preserves the definite-article idiom 'ὁ καὶ Παῦλος' in the source text.
  • v10: "deceit" — Uses a more straightforward modern English term for dolos.
  • v11: "look" — Updates the archaic exclamation 'behold' to modern 'look'.
  • v13: "those around Paul" — Accurately renders the Greek idiom 'οἱ περὶ τὸν Παῦλον'.
  • v14: "day of the sabbaths" — Preserves the specific plural form of 'sabbaton' found in the original text.
  • v15: "Men, brothers" — Preserves the formulaic compound address 'andres adelphoi'.
  • v17: "this" — Translates the demonstrative pronoun 'toutou' supported by the Greek text.
  • v18: "bore their manners" — Reflects the manuscript reading 'etropophoresen' (bore manners/put up with) rather than 'etrophophoresen' (nursed), keeping a dignified register.
  • v22: "wills" — Preserves the plural form 'thelemata' found in the Greek text.
  • v24: "before the face of his entrance" — Retains the idiomatic and Hebraic phrasing 'pro prosopou tes eisodou autou'.
  • v27: "the voices of the prophets the ones being read" — Preserves the definite-article bracketing of the participial phrase.
  • v30: "from the dead ones" — Preserves the plural number of 'nekrōn' in the source text.
  • v32: "the promise having been made to the fathers" — Retains the bracketing effect of the articular aorist participle 'genomenen'.
  • v33: "My Son are you" — Follows the emphatic pronoun and word-order chiasm of the Greek text.
  • v34: "the holy things of David the faithful things" — Reflects the definite-article bracketing 'ta hosia Dauid ta pista' structurally.
  • v39: "to be justified ... is justified" — Highlights the cognate verb sequence spanning the verse without resolving theological debate over specific atonement frameworks.
  • v42: "between sabbath" — Literally renders the idiomatic spatial/temporal term 'metaxy'.
  • v45: "spoke against ... speaking against" — Preserves the cognate repetition (polyptoton) of antilego.
  • v47: "to" — Replaces archaic 'unto' with modern 'to'.
  • v48: "word of the Lord" — Follows the broader manuscript support (including P74, Aleph, A, B) for 'kyriou' rather than 'theou'.
  • v48: "appointed" — Accurately translates 'tetagmenoi', reflecting positioning or arrangement without resolving the theological dispute over absolute unconditional predestination versus free disposition.
  • v50: "the devout women and the prominent ones" — Preserves the separation by the definite article in Greek.
Mipaka inayofaa kujulikana
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)