Tag Archives: Acts 9:19-20

Son of God – 1 John, Part 3

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Dear friends, John wrote to fellow believers, let us love (ἀγαπῶμεν, a form of ἀγαπάω)[1] one another, because love (ἀγάπη)[2] is from God, and everyone who loves (ἀγαπῶν, another form of ἀγαπάω) has been fathered (γεγέννηται, a form of γεννάω)[3] by God and knows (γινώσκει, a form of γινώσκω)[4] God.[5]  John used the word ἀγαπῶμεν over and over again in his letters to describe this love (ἀγάπη).

For this is the gospel message that you have heard from the beginning: that we should love (ἵνα ἀγαπῶμεν ἀλλήλους) one another…[6]  We know that we have crossed over from death to life because we love (ὅτι ἀγαπῶμεν τοὺς ἀδελφούς) our fellow Christians.[7]  Little children, let us not love (μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ) with word or with tongue but in deed and truth.[8]  Now this is his commandment: that we believe in the name of his Son Jesus Christ and love (καὶ ἀγαπῶμεν ἀλλήλους) one another, just as he gave us the commandment.[9]  No one has seen God at any time.  If we love (ἐὰν ἀγαπῶμεν ἀλλήλους) one another, God resides in us, and his love (ἀγάπη) is perfected in us.[10]  We love (ἡμεῖς ἀγαπῶμεν) because he loved (ἠγάπησεν, another form of ἀγαπάω) us first.[11]  By this we know that we love (ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ) the children of God: whenever we love (ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν) God and obey his commandments.[12]  But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love (ἵνα ἀγαπῶμεν ἀλλήλους)[13] one another.[14]

This love (ἀγάπη) is from God,[15] not from us.  It is the love (ἀγάπη) that does no wrong to a neighbor, and the love (ἀγάπη) that is the fulfillment of the law.[16]  It is the love (ἀγάπη) that is patient, the love (ἀγάπη) that is kind, and the love (ἀγάπη) that does not brag.[17]  It is the love (ἀγάπη) that never ends as opposed to prophecies, tongues and knowledge that will be set aside.[18]  It is one of the three that remain along with faith and hope, but the greatest of these is love (ἀγάπη).[19]  It is the love (ἀγάπη) of Christ[20] that controls (συνέχει, a form of συνέχω)[21] us,[22] and it is the love that holds the preeminent place in the fruit of his Spirit: But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[23]

John emphasized, everyone who loves has been fathered (γεγέννηται, a form of γεννάω) by God and knows (γινώσκει, a form of γινώσκω) God.[24]  The person who does not love (ἀγαπῶν, another form of ἀγαπάω) me, Jesus said, does not obey (τηρεῖ, a form of τηρέω)[25] my words.  And the word you hear is not mine, but the Father’s who sent me.[26]  And Paul wrote, the one who loves (ἀγαπῶν, another form of ἀγαπάω) his neighbor has fulfilled the law.[27]

This love is the natural (e.g., super-natural) state of those born (γεννηθῇ, another form of  γεννάω) from above,[28] born (γεννηθῇ) of water and spirit,[29] not born (ἐγεννήθησαν, another form of  γεννάω) by human parents (οὐκ ἐξ αἱμάτων, literally, “not out of blood”) or by human desire (οὐδὲ ἐκ θελήματος σαρκὸς, literally, “neither out from the will of the flesh”) or a husband’s decision (οὐδὲ ἐκ θελήματος ἀνδρὸς, literally, “neither out from the will of a husband”), but by God (ἀλλ᾿ ἐκ θεοῦ ἐγεννήθησαν, literally, “but out from God born”).[30]

If you know (εἰδῆτε, a form of εἴδω)[31] that he is righteous, John wrote, you also know (γινώσκετε, another form of γινώσκω) that everyone who practices righteousness has been fathered (γεγέννηται) by him.[32]  Everyone who has been fathered (γεγεννημένος, another form of γεννάω) by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered (γεγέννηται) by God.[33]  Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God…[34]

I am the good shepherd, Jesus said.  I know (γινώσκω) my own and my own know (γινώσκουσι, another form of γινώσκω) me – just as the Father knows (γινώσκει, another form of γινώσκω) me and I know (γινώσκω) the Father – and I lay down my life for the sheep.[35]  And John added, The person who does not love (ἀγαπῶν, another form of ἀγαπάω) does not know (ἔγνω, another form of γινώσκω) God, because God is love (ἀγάπη).[36]  The point here is not for me to act like a hypocrite and turn Paul’s definition of  ἀγάπη into a list of rules I strive to obey to con people into believing that I have been fathered by God.  The point is for me to believe Him and receive all that He has given to me in Christ.

By this the love (ἀγάπη) of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him.  In this is love (ἀγάπη): not that we have loved (ἠγαπήκαμεν, another form of ἀγαπάω) God, but that he loved (ἠγάπησεν, another form of ἀγαπάω) us and sent his Son to be the atoning sacrifice for our sins.[37]

Dear friends (Ἀγαπητοί, a form of ἀγαπητός),[38] John continued, if God so loved (ἠγάπησεν, another form of ἀγαπάω) us, then we also ought to love (ἀγαπᾶν, another form of ἀγαπάω) one another.  No one has seen God at any time.  If we love (ἀγαπῶμεν, another form of ἀγαπάω) one another, God resides in us, and his love (ἀγάπη) is perfected in us.[39]  Once again, lest I stray into hypocrisy believing that this ἀγάπη originates with me so that I may prove that God resides in me, John made it plain.  By this we know (γινώσκομεν, another form of γινώσκω) that we reside in God and he in us: in that he has given us of his Spirit,[40] both gifts and fruit.  And we have seen and testify that the Father has sent the Son to be the Savior of the world,[41] i.e., through his ἀγάπη (God has sent his one and only Son into the world so that we may live through him).

Then John connected knowing and believing this ἀγάπη with confessing that Jesus is the Son of God:  If anyone confesses that Jesus is the Son of God, God resides in him and he in God.  And we have come to know (ἐγνώκαμεν, another form of γινώσκω) and to believe (πεπιστεύκαμεν, a form of πιστεύω)[42] the love (ἀγάπην, another form of ἀγάπη) that God has in us [Table].[43]  I began this study of the Son of God because I was curious[44] how Peter, James and John followed through on Jesus’ command to tell (after his resurrection)[45] about the vision when a voice from the cloud said, “This is my one dear Son, in whom I take great delight.  Listen to him!”[46]

Peter obeyed Jesus’ command to the letter.  He recounted the story of the transfiguration.[47]  But John wrote more in the spirit of Jesus’ command about the Son of God and all that meant.  From the very beginning of his ministry Paul proclaimed that Jesus was the Son of God: For several days [Paul][48] was with the disciples in Damascus, and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.”[49]  And the writings of John and Paul most vividly portray the truth, And we have come to know and to believe the love that God has in us.  I can’t say much about Peter’s knowledge or faith, but his writing did not convey this same knowledge and faith in God’s love.

You have not seen him, Peter wrote, but you love (ἀγαπᾶτε, a form of ἀγαπάω) him.  You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, because you are attaining the goal of your faith – the salvation of your souls.[50]  This sounds like my feeling for Jesus rather than his ἀγάπη in us.  You have purified your souls by obeying the truth, Peter continued, in order to show sincere mutual love (φιλαδελφίαν, a form of φιλαδελφία).  So love (ἀγαπήσατε, a form of ἀγαπάω) one another earnestly from a pure heart.[51]  This sounds like our love for each other.  Perhaps brotherly affection and ἀγάπη were essentially interchangeable in the Greek language when Peter wrote.  But this usage doesn’t indicate any appreciation for the meaning that Paul ascribed to the ἀγάπη from God, or that John carried forward in his Gospel and letters.

Peter continued to make brotherly affection equivalent to ἀγάπη.  Honor all people, love (ἀγαπᾶτε, a form of ἀγαπάω) the family of believers, fear God, honor the king.[52]  Above all keep your love (ἀγάπην, a form of ἀγάπη) for one another fervent, because love (ἀγάπη) covers a multitude of sins.[53]  The love in this quotation of Proverbs 10:12 was φιλία[54] in the Septuagint not ἀγάπη.  And Peter used ἀγάπη to describe a religious rite: Greet one another with a loving (ἀγάπης, a form of ἀγάπη) kiss.[55]

He did grant some ascendency to ἀγάπη over φιλαδελφίᾳ (brotherly affection) when he wrote, make every effort to add to your faith excellence, to excellence, knowledge; to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; to godliness, brotherly affection (φιλαδελφίαν, a form of φιλαδελφίᾳ); to brotherly affection (φιλαδελφίᾳ), unselfish love (ἀγάπην, a form of ἀγάπη).[56]  But while I was busy adding all of these things to my faith I failed to understand that God’s divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.[57]  Or I thought the rich knowledge of the one who called us and the key to this life and godliness was the law.  

In other words I mistook the knowledge of sin[58] for the knowledge of God,[59] that intimate form of knowing alluded to in Romans 7:4, God is ἀγάπη,[60] ἀγάπη is from God,[61] and ἀγάπη is the fulfillment (πλήρωμα;[62] fulfilling KJV) of the law.[63]  Do not think that I have come to abolish the law or the prophets, Jesus said.  I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω)[64] them.[65]  Apart from Paul’s and John’s writings I never would have understood that this ἀγάπη from God was the fruit of the Spirit, and, in a word, the credited righteousness of God.

God is love, John wrote, and the one who resides in love resides in God, and God resides in him [Table].  By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.  There is no fear in love, but perfect love drives out fear, because fear has to do with punishment.  The one who fears punishment has not been perfected in love.  We love because he loved us first.[66]  For this is the love of God: that we keep his commandments.  And his commandments do not weigh us down, because everyone who has been fathered by God conquers the world.  This is the conquering power that has conquered the world: our faith [i.e., in Him, yes, and in this love (ἀγάπην, another form of ἀγάπη) that God has in us].  Now who is the person who has conquered the world except the one who believes that Jesus is the Son of God?[67]

If we accept the testimony of men, John continued, the testimony of God is greater [referring, I think, to the vision of the transfiguration], because this is the testimony of God that he has testified concerning his Son.  (The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son.)[68]  And this is the testimony… And here, I think, John made the ἀγάπη from God functionally equivalent[69] to the life that is eternal (Love never ends).[70]  God has given us eternal life, and this life is in his Son.  The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life.  I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.[71]

And finally having received this ἀγάπη from God (Give us today our daily bread[72]):  We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one (πονηρὸς, a form of πονηρός)[73] cannot touch him.  [And do not lead us into temptation, but deliver us from the evil one (πονηροῦ, another form of πονηρός).[74]]  We know that we are from God, and the whole world lies in the power of the evil one (πονηρῷ, another form of πονηρός).  And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.  Little children, guard yourselves from idols.[75]

It takes a religious mind to be in close proximity to this ἀγάπη from God and yet reject it for the self-aggrandizing vindication of religious works.  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.[76]  I’ve been there, and I’ve done that.

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ,  and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.  My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.[77]

[5] 1 John 4:7 (NET)

[6] 1 John 3:11 (NET)

[7] 1 John 3:14 (NET)

[8] 1 John 3:18 (NET)

[9] 1 John 3:23 (NET)

[10] 1 John 4:12 (NET)

[11] 1 John 4:19 (NET)

[12] 1 John 5:2 (NET)

[13] Why was “should” inserted into 1 John 3:11 (NET)? …that we should love one another… (ἵνα ἀγαπῶμεν ἀλλήλους).  1 John 4:19 (NET) We love because he loved us first (ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς).  1 John 5:2 (NET) By this we know that we love the children of God: whenever we love God and obey his commandments (ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν).

[14] 2 John 1:5 (NET)

[15] 1 John 4:7 (NET)

[16] Romans 13:10 (NET)

[17] 1 Corinthians 13:4 (NET)

[18] 1 Corinthians 13:8 (NET)

[19] 1 Corinthians 13:13 (NET)

[20] NET note: “The phrase ἡ ἀγάπη τοῦ Χριστοῦ (Jh agaph tou Cristou, “the love of Christ”) could be translated as either objective genitive (‘our love for Christ’) or subjective genitive (‘Christ’s love for us’). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (‘Christ’s love for us’) is more likely.”

[22] 2 Corinthians 5:14 (NET)

[23] Galatians 5:22, 23 (NET)

[24] 1 John 4:7 (NET)

[26] John 14:24 (NET)

[27] Romans 13:8 (NET)

[28] John 3:3 (NET)

[29] John 3:5 (NET)

[30] John 1:13 (NET)

[32] 1 John 2:29 (NET)

[33] 1 John 3:9 (NET)

[34] 1 John 5:1a (NET)

[35] John 10:14, 15 (NET)

[36] 1 John 4:8 (NET)

[37] 1 John 4:9, 10 (NET)

[39] 1 John 4:11, 12 (NET)

[40] 1 John 4:13 (NET)

[41] 1 John 4:14 (NET)

[43] 1 John 4:15, 16a (NET)

[46] Matthew 17:5 (NET)

[47] 2 Peter 1:16-18

[48] The Stephanus Textus Receptus and Byzantine Majority Text had ο σαυλος (KJV: Saul) nere.  The NET parallel Greek text and NA28 did not.

[49] Acts 9:19b, 20 (NET) Table

[50] 1 Peter 1:8, 9 (NET)

[51] 1 Peter 1:22 (NET)

[52] 1 Peter 2:17 (NET)

[53] 1 Peter 4:8 (NET) Table

[55] 1 Peter 5:14a (NET)

[56] 2 Peter 1:5-7 (NET)

[57] 2 Peter 1:3 (NET)

[61] 1 John 4:7 (NET); love comes from God (CEV, GWT, ISVNT, TEV, TMSG); love has its origin in God (MSNT), Greek: ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστιν (“because this love [1) out of, from, by, away from] the God is”)

[65] Matthew 5:17 (NET)

[66] 1 John 4:16b-19 (NET)

[67] 1 John 5:3-5 (NET)

[68] 1 John 5:9, 10 (NET)

[71] 1 John 5:11-13 (NET)

[72] Matthew 6:11 (NET)

[74] Matthew 6:13 (NET)

[75] 1 John 5:18-21 (NET) Table (v. 18)

[76] Romans 10:3 (NET)

[77] Philippians 3:8-11 (NET)

Saul and Barnabas, Part 1

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After his encounter with the resurrected (and ascended) Jesus on the road to Damascus, after Ananias healed his blindness, after he was baptized and received the gift of the Holy Spirit, Saul (also known as Paul) stayed with the disciples in Damascus for several days, and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.”1  This surprised a lot of people, especially those who had commissioned him to arrest any in Damascus who said such things.  But Saul became more and more capable, and was causing consternation2 among the Jews who lived in Damascus by proving that Jesus is the Christ,3 from the Hebrew scripture.

In other words, Saul publicly refuted the religious authorities with the source of their authority, the written words of God.  Those authorities wanted Saul dead.  With some help and a basket, Saul escaped from Damascus and set out for Jerusalem (Acts 9:26-30 NET).

When he4 arrived in Jerusalem, he attempted5 to associate with the disciples, and they were all afraid of him, because they did not believe that he was a disciple.  But Barnabas took Saul, brought him to the apostles, and related to them how he had seen the Lord on the road, that the Lord had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus.  So he was staying with them, associating openly with them in6 Jerusalem, speaking7 out boldly in the name of the Lord.8  He was speaking and debating with the Greek-speaking Jews, but they were trying to kill him.  When the brothers found out about this, they brought him down to Caesarea and sent him away to Tarsus.

Paul’s (Saul’s) own account of events adds some detail and shades the meaning of some of Luke’s (the author of Acts) account (Galatians 1:11-17 NET).

Now I want you to know, brothers and sisters, that the gospel I preached is not of human origin.  For I did not receive it or learn it from any human source; instead I received it by a revelation of Jesus Christ.  For you have heard of my former way of life in Judaism, how I was savagely persecuting the church of God and trying to destroy it.  I was advancing in Judaism beyond many of my contemporaries in my nation, and was extremely zealous (ζηλωτής) for the traditions of my ancestors.  But when the one9 who set me apart from birth and called me by his grace was pleased to reveal his Son in me so that I could preach him among the Gentiles, I did not go to ask advice from any human being, nor did I go up to Jerusalem to see those who were apostles before me, but10 right away I departed to Arabia, and then returned to Damascus.

Saul, according to Paul, went into the desert before he stayed several days in Damascus.  Perhaps I am reading too much into the phrase right away I departed to Arabia, but I like the idea that Saul was not quite so capable to turn on a dime as Luke portrayed him.  I think he had some genuine confusion about what had transpired, and he went off alone into the desert to sort some things out with God.  I think Saul’s faith in the traditions of his ancestors was sincere, and that from Saul’s perspective Jesus blindsided him on the road to Damascus.

There was a clause in Acts 9:5 (Table) in the King James translation of the Bible.  Jesus said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks (κέντρα, a form of κέντρον).  It gave me the impression that Jesus had tried many other more subtle means to reach Saul (the pricks or goads), but finally decided that enough was enough and appeared bodily to him.  This clause, however, has been removed from most contemporary translations of the Bible (See: Acts 26:14 NET).

Paul’s account of the early days of Saul’s conversion continued (Galatians 1:18-24 NET):

Then after three years I went up to Jerusalem to visit Cephas11 and get information from him, and I stayed with him fifteen days.  But I saw none of the other apostles except James the Lord’s brother.  I assure you that, before God, I am not lying about what I am writing to you!  Afterward I went to the regions of Syria and Cilicia.  But I was personally unknown to the churches of Judea that are in Christ.  They were only hearing, “The one who once persecuted us is now proclaiming the good news of the faith he once tried to destroy.”  So they glorified God because of me.

Luke’s account provides indirect confirmation of Paul’s account in that Saul was apparently not aware of the Jerusalem insider elites’ perspective that he was sent home to Tarsus to avoid more conflict with the religious authorities.  Be that as it may, after Saul was sent home, the church12 throughout Judea, Galilee, and Samaria experienced13 peace and thus was strengthened.14

When Stephen was stoned to death a great persecution began against the church in Jerusalem.15  Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch [in Syria], speaking the message to no one but Jews.  But there were some men from Cyprus and Cyrene among them who came16 to Antioch and17 began to speak to the Greeks (Ἑλληνιστὰς, a form of Ἑλληνιστής) too, proclaiming the good news of the Lord Jesus.18

According to Strong’s Concordance these Ἑλληνιστὰς (a form of Ἑλληνιστής) were also Jews.  According to the note (50) in the NET, “The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.”  Whether they preached to Gentiles or Jews who lived like Gentiles, The hand of the Lord was with them, and a great number who19 believed turned to the Lord.20

The leaders in Jerusalem heard about it and sent Barnabas to Antioch.  Barnabas witnessed what was going on there, saw the grace of21 God…rejoiced and encouraged them all to remain true to the Lord with devoted hearts.22  Then Barnabas23 departed for Tarsus to look for Saul, and when he found him,24 he brought him25 to Antioch.  So for a26 whole year Barnabas and Saul met with27 the church and taught a significant number of people.28

Later Barnabas and Saul were sent to Jerusalem with financial relief gathered in Antioch for an impending famine prophesied by a prophet named Agabus (Acts 11:27-30).  If one reads a Bible published before, say, the 1980’s Barnabas and Saul returned from Jerusalem with John Mark.  But most Bibles published after that time read something like this (Acts 12:25 NET):

So Barnabas and Saul returned to29 Jerusalem when they had completed (πληρώσαντες, a form of πληρόω) their mission (διακονίαν, a form of διακονία), bringing30 along with them John Mark.

The note (85) explaining this change is in a footnote below.31  I’ll try to summarize and explain why I’m rejecting the change for the time being.  Different Greek manuscripts have different words here, primarily εἰς, ἀπό and ἐξ.  The translators’ quest to find the original by organizing texts in a presumed chronology of copyists’ errors is not unlike the study of evolutionary changes to the human genome. The people who do this obviously have a lot of faith in their methods.  My faith in this case leads me to reject their methods and stick with the more obvious meaning of the narrative.

I tried the idea that perhaps Luke meant that Barnabas and Saul did not leave for Jerusalem with the money they had collected until after they finished their first missionary journey.  But the mission (διακονίαν, a form of διακονία) they completed (πληρώσαντες, a form of πληρόω) in Acts 12:25 (NET) seems to have been the relief (διακονίαν, a form of διακονία) that was gathered in Acts 11:29 (NET), rather than the work (ἔργον) the Holy Spirit assigned them (Acts 13:2 NET) that became known as their first missionary journey.  And that journey ends in the narrative with, From there [Attalia] they sailed back to Antioch, where they had been commended to the grace of God for the work (ἔργον) they had now completed (ἐπλήρωσαν, another form of πληρόω).32  So I decided that Luke probably meant something more like what the Bible used to say.

I appreciate the footnote however.  It gave me the opportunity to make that decision with the Holy Spirit (unlike Acts 9:5 where an entire clause vanished without comment).  This is a decision I can live with when I give my account.33  For the moment the opposite account (λόγον, a form of λόγος) sounds really shaky to me.  It goes something like this:  “Well, you see, there were these guys…Well, no, I didn’t know them.  They were guys, you see, guys that had a reputation for knowing this kind of stuff…Well, no, it didn’t make any sense to me, but these are the guys, man.  Ya’ gotta believe the guys, don’t ya’?”

So for my purposes here, I’ll stick with from Jerusalem even as I acknowledge that it is contrary to what the scripture says—currently.

After Barnabas and Saul returned from their relief mission to Jerusalem, the Holy Spirit said, “Set apart for me Barnabas34 and Saul35 for the work (ἔργον) to which I have called them.”  Then, after they had fasted and prayed and placed their hands on them, they sent them off.36  Now they also had John as their assistant,37 the man who returned with them from Jerusalem to Antioch.

 

 

Addendum: June 25, 2019
Tables comparing Acts 9:19; 9:22; 9:26; 9:28, 29; Galatians 1:15; 1:17, 18; Acts 9:31; 8:1; 11:20, 21; 11:23; 11:25, 26; 12:25 and 13:2 in the NET and KJV follow.

Acts 9:19 (NET)

Acts 9:19 (KJV)
and after taking some food, his strength returned.  For several days he was with the disciples in Damascus, And when he had received meat, he was strengthened.  Then was Saul certain days with the disciples which were at Damascus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ λαβὼν τροφὴν |ἐνίσχυσεν|. Ἐγένετο δὲ μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας τινὰς και λαβων τροφην ενισχυσεν εγενετο δε ο σαυλος μετα των εν δαμασκω μαθητων ημερας τινας και λαβων τροφην ενισχυσεν εγενετο δε ο σαυλος μετα των εν δαμασκω μαθητων ημερας τινας

Acts 9:22 (NET)

Acts 9:22 (KJV)
But Saul became more and more capable, and was causing consternation among the Jews who lived in Damascus by proving that Jesus is the Christ. But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν [τοὺς] Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ συμβιβάζων ὅτι οὗτος ἐστιν ὁ χριστός σαυλος δε μαλλον ενεδυναμουτο και συνεχυνεν τους ιουδαιους τους κατοικουντας εν δαμασκω συμβιβαζων οτι ουτος εστιν ο χριστος σαυλος δε μαλλον ενεδυναμουτο και συνεχυνεν τους ιουδαιους τους κατοικουντας εν δαμασκω συμβιβαζων οτι ουτος εστιν ο χριστος

Acts 9:26 (NET)

Acts 9:26 (KJV)
When he arrived in Jerusalem, he attempted to associate with the disciples, and they were all afraid of him, because they did not believe that he was a disciple. And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Παραγενόμενος δὲ εἰς Ἰερουσαλὴμ ἐπείραζεν κολλᾶσθαι τοῖς μαθηταῖς, καὶ πάντες ἐφοβοῦντο αὐτὸν μὴ πιστεύοντες ὅτι ἐστὶν μαθητής παραγενομενος δε ο σαυλος εις ιερουσαλημ επειρατο κολλασθαι τοις μαθηταις και παντες εφοβουντο αυτον μη πιστευοντες οτι εστιν μαθητης παραγενομενος δε ο σαυλος εν ιερουσαλημ επειρατο κολλασθαι τοις μαθηταις και παντες εφοβουντο αυτον μη πιστευοντες οτι εστιν μαθητης

Acts 9:28, 29 (NET)

Acts 9:28, 29 (KJV)
So he was staying with them, associating openly with them in Jerusalem, speaking out boldly in the name of the Lord. And he was with them coming in and going out at Jerusalem.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἦν μετ᾿ αὐτῶν εἰσπορευόμενος καὶ ἐκπορευόμενος εἰς Ἰερουσαλήμ παρρησιαζόμενος ἐν τῷ ὀνόματι τοῦ κυρίου και ην μετ αυτων εισπορευομενος και εκπορευομενος εν ιερουσαλημ και ην μετ αυτων εισπορευομενος και εκπορευομενος εις ιερουσαλημ και παρρησιαζομενος εν τω ονοματι του κυριου ιησου
He was speaking and debating with the Greek-speaking Jews, but they were trying to kill him. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐλάλει τε καὶ συνεζήτει πρὸς τοὺς Ἑλληνιστάς, οἱ δὲ ἐπεχείρουν ἀνελεῖν αὐτόν και παρρησιαζομενος εν τω ονοματι του κυριου ιησου ελαλει τε και συνεζητει προς τους ελληνιστας οι δε επεχειρουν αυτον ανελειν ελαλει τε και συνεζητει προς τους ελληνιστας οι δε επεχειρουν αυτον ανελειν

Galatians 1:15 (NET)

Galatians 1:15 (KJV)
But when the one who set me apart from birth and called me by his grace was pleased But when it pleased God, who separated me from my mother’s womb, and called me by his grace,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὅτε δὲ εὐδόκησεν  ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ οτε δε ευδοκησεν ο θεος ο αφορισας με εκ κοιλιας μητρος μου και καλεσας δια της χαριτος αυτου οτε δε ευδοκησεν ο θεος ο αφορισας με εκ κοιλιας μητρος μου και καλεσας δια της χαριτος αυτου

Galatians 1:17, 18 (NET)

Galatians 1:17, 18 (KJV)
nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia, and then returned to Damascus. Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν ουδε ανηλθον εις ιεροσολυμα προς τους προ εμου αποστολους αλλ απηλθον εις αραβιαν και παλιν υπεστρεψα εις δαμασκον ουδε ανηλθον εις ιεροσολυμα προς τους προ εμου αποστολους αλλα απηλθον εις αραβιαν και παλιν υπεστρεψα εις δαμασκον
Then after three years I went up to Jerusalem to visit Cephas and get information from him, and I stayed with him fifteen days. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἔπειτα μετὰ  ἔτη |τρία| ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε επειτα μετα ετη τρια ανηλθον εις ιεροσολυμα ιστορησαι πετρον και επεμεινα προς αυτον ημερας δεκαπεντε επειτα μετα ετη τρια ανηλθον εις ιεροσολυμα ιστορησαι πετρον και επεμεινα προς αυτον ημερας δεκαπεντε

Acts 9:31 (NET)

Acts 9:31 (KJV)
Then the church throughout Judea, Galilee, and Samaria experienced peace and thus was strengthened.  Living in the fear of the Lord and in the encouragement of the Holy Spirit, the church increased in numbers. Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἡ μὲν οὖν ἐκκλησία καθ᾿ ὅλης τῆς Ἰουδαίας καὶ Γαλιλαίας καὶ Σαμαρείας εἶχεν εἰρήνην οἰκοδομουμένη καὶ πορευομένη τῷ φόβῳ τοῦ κυρίου καὶ τῇ παρακλήσει τοῦ ἁγίου πνεύματος ἐπληθύνετο αι μεν ουν εκκλησιαι καθ ολης της ιουδαιας και γαλιλαιας και σαμαρειας ειχον ειρηνην οικοδομουμεναι και πορευομεναι τω φοβω του κυριου και τη παρακλησει του αγιου πνευματος επληθυνοντο αι μεν ουν εκκλησιαι καθ ολης της ιουδαιας και γαλιλαιας και σαμαρειας ειχον ειρηνην οικοδομουμεναι και πορευομεναι τω φοβω του κυριου και τη παρακλησει του αγιου πνευματος επληθυνοντο

Acts 8:1 (NET)

Acts 8:1 (KJV)
And Saul agreed completely with killing him.  Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria. And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἱεροσολύμοις, πάντες |δὲ| διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρείας πλὴν τῶν ἀποστόλων σαυλος δε ην συνευδοκων τη αναιρεσει αυτου εγενετο δε εν εκεινη τη ημερα διωγμος μεγας επι την εκκλησιαν την εν ιεροσολυμοις παντες τε διεσπαρησαν κατα τας χωρας της ιουδαιας και σαμαρειας πλην των αποστολων σαυλος δε ην συνευδοκων τη αναιρεσει αυτου εγενετο δε εν εκεινη τη ημερα διωγμος μεγας επι την εκκλησιαν την εν ιεροσολυμοις παντες δε διεσπαρησαν κατα τας χωρας της ιουδαιας και σαμαρειας πλην των αποστολων

Acts 11:20, 21 (NET)

Acts 11:20, 21 (KJV)
But there were some men from Cyprus and Cyrene among them who came to Antioch and began to speak to the Greeks too, proclaiming the good news of the Lord Jesus. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
῏Ησαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες ἐλθόντες εἰς Ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς Ἑλληνιστὰς εὐαγγελιζόμενοι τὸν κύριον Ἰησοῦν ησαν δε τινες εξ αυτων ανδρες κυπριοι και κυρηναιοι οιτινες εισελθοντες εις αντιοχειαν ελαλουν προς τους ελληνιστας ευαγγελιζομενοι τον κυριον ιησουν ησαν δε τινες εξ αυτων ανδρες κυπριοι και κυρηναιοι οιτινες εισελθοντες εις αντιοχειαν ελαλουν προς τους ελληνιστας ευαγγελιζομενοι τον κυριον ιησουν
The hand of the Lord was with them, and a great number who believed turned to the Lord. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἦν χεὶρ κυρίου μετ᾿ αὐτῶν, πολύς τε ἀριθμὸς ὁ πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον και ην χειρ κυριου μετ αυτων πολυς τε αριθμος πιστευσας επεστρεψεν επι τον κυριον και ην χειρ κυριου μετ αυτων πολυς τε αριθμος πιστευσας επεστρεψεν επι τον κυριον

Acts 11:23 (NET)

Acts 11:23 (KJV)
When he came and saw the grace of God, he rejoiced and encouraged them all to remain true to the Lord with devoted hearts, Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν [τὴν] τοῦ θεοῦ, ἐχάρη καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν  τῷ κυρίῳ ος παραγενομενος και ιδων την χαριν του θεου εχαρη και παρεκαλει παντας τη προθεσει της καρδιας προσμενειν τω κυριω ος παραγενομενος και ιδων την χαριν του θεου εχαρη και παρεκαλει παντας τη προθεσει της καρδιας προσμενειν τω κυριω

Acts 11:25, 26 (NET)

Acts 11:25, 26 (KJV)
Then Barnabas departed for Tarsus to look for Saul, Then departed Barnabas to Tarsus, for to seek Saul:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐξῆλθεν δὲ εἰς Ταρσὸν ἀναζητῆσαι Σαῦλον εξηλθεν δε εις ταρσον ο βαρναβας αναζητησαι σαυλον εξηλθεν δε εις ταρσον ο βαρναβας αναζητησαι σαυλον
and when he found him, he brought him to Antioch.  So for a whole year Barnabas and Saul met with the church and taught a significant number of people.  Now it was in Antioch that the disciples were first called Christians. And when he had found him, he brought him unto Antioch.  And it came to pass, that a whole year they assembled themselves with the church, and taught much people.  And the disciples were called Christians first in Antioch.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαι τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς και ευρων αυτον ηγαγεν αυτον εις αντιοχειαν εγενετο δε αυτους ενιαυτον ολον συναχθηναι εν τη εκκλησια και διδαξαι οχλον ικανον χρηματισαι τε πρωτον εν αντιοχεια τους μαθητας χριστιανους και ευρων ηγαγεν αυτον εις αντιοχειαν εγενετο δε αυτους ενιαυτον ολον συναχθηναι τη εκκλησια και διδαξαι οχλον ικανον χρηματισαι τε πρωτον εν αντιοχεια τους μαθητας χριστιανους

Acts 12:25 (NET)

Acts 12:25 (KJV)
So Barnabas and Saul returned to Jerusalem when they had completed their mission, bringing along with them John Mark. And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον βαρναβας δε και σαυλος υπεστρεψαν εξ ιερουσαλημ πληρωσαντες την διακονιαν συμπαραλαβοντες και ιωαννην τον επικληθεντα μαρκον βαρναβας δε και σαυλος υπεστρεψαν εις ιερουσαλημ πληρωσαντες την διακονιαν συμπαραλαβοντες και ιωαννην τον επικληθεντα μαρκον

Acts 13:2 (NET)

Acts 13:2 (KJV)
While they were serving the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” 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.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον· ἀφορίσατε δή μοι τὸν Βαρναβᾶν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς λειτουργουντων δε αυτων τω κυριω και νηστευοντων ειπεν το πνευμα το αγιον αφορισατε δη μοι τον τε βαρναβαν και τον σαυλον εις το εργον ο προσκεκλημαι αυτους λειτουργουντων δε αυτων τω κυριω και νηστευοντων ειπεν το πνευμα το αγιον αφορισατε δη μοι τον βαρναβαν και τον σαυλον εις το εργον ο προσκεκλημαι αυτους

1 Acts 9:19b, 20 (NET)

3 Acts 9:22 (NET)

4 The Stephanus Textus Receptus and Byzantine Majority Text had ο σαυλος (KJV: Saul) here.  The NET parallel Greek text and NA28 did not.

6 The NET parallel Greek text, NA28 and Byzantine Majority Text had εἰς here, where the Stephanus Textus Receptus had εν (KJV: at).

7 The Stephanus Textus Receptus (in verse 29) and Byzantine Majority Text had και (KJV: And) at the beginning of this clause.  The NET parallel Greek text and NA28 did not.

8 The Stephanus Textus Receptus (in verse 29) and Byzantine Majority Text had ιησου (KJV: Jesus) following Lord.  The NET parallel Greek text and NA28 did not.

9 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ὁ θεὸς (KJV: God) here.  The NET parallel Greek text did not.

12 The NET parallel Greek text and NA28 had the singular ἐκκλησία preceded by the singular article Ἡ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural εκκλησιαι (KJV: churches) preceded by the plural article αι.

13 The NET parallel Greek text and NA28 had the singular εἶχεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ειχον (KJV: had).

14 Acts 9:31a (NET) The NET parallel Greek text and NA28 had the singular οἰκοδομουμένη here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural οικοδομουμεναι (KJV: were edified).

15 Acts 8:1b (NET)

18 Acts 11:19, 20 (NET)

19 The NET parallel Greek text and NA28 had the article ὁ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

20 Acts 11:21 (NET)

21 The NET parallel Greek text and NA28 had the article τὴν preceding of God (τοῦ θεοῦ).  The Stephanus Textus Receptus and Byzantine Majority Text did not.

22 Acts 11:23 (NET)

23 The Stephanus Textus Receptus and Byzantine Majority Text had ο βαρναβας (KJV: Barnabas) here.  The NET parallel Greek text and NA28 did not.

26 The NET parallel Greek text and NA28 had καὶ preceding a whole year.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

27 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἐν preceding the church.  The Byzantine Majority Text did not.

28 Acts 11:25, 26a (NET)

29 The NET parallel Greek text, NA28 and Byzantine Majority Text had εἰς here, where the Stephanus Textus Receptus had εξ (KJV: from).

30 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) here.  The NET parallel Greek text and NA28 did not.

31 There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei” Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante”, “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

32 Acts 14:26 (NET)

34 The Stephanus Textus Receptus had τε preceding Barnabas.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

35 The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding Saul.  The NET parallel Greek text and NA28 did not.

36 Acts 13:2, 3 (NET)

37 Acts 13:5b (NET)