Tag Archives: Acts 9:31

Fear – Exodus, Part 3

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The Lord said to Moses, “Get up early in the morning, stand before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me!”’”[1]  This is the seventh plague on Egypt.  You are still exalting yourself against my people by not releasing them, the Lord continued.  I am going to cause very severe hail to rain down about this time tomorrow, such hail as has never occurred in Egypt from the day it was founded until now.  So now, send instructions to gather your livestock and all your possessions in the fields to a safe place.  Every person or animal caught in the field and not brought into the house – the hail will come down on them, and they will die![2]

Those of Pharaoh’s servants who feared (yârêʼ)[3] the word of the Lord hurried to bring their servants and livestock into the houses, but those who did not take the word of the Lord seriously left their servants and their cattle in the field.[4]  The rabbis who translated the Septuagint used φοβούμενος (a form of φοβέω).[5]  Jesus told a parable about a judge who neither feared (φοβούμενος) God nor respected people.[6]  But even this judge could be persuaded by a widow’s persistence.  I will give her justice, the judge said, or in the end she will wear me out by her unending pleas.[7]  But even after six other plagues happened as prophesied by Moses there were still those who did not take the word of the Lord seriously.  The rabbis used προσέσχεν[8] (hold to), they did not hold to the word of the Lord.

It caused me to consider that those who did not take the word of the Lord seriously were actually hardened.  The judge did not fear God but could be persuaded by his own inconvenience.  To lose one’s animals and slaves is a major inconvenience.  Six out of six plagues would seemingly convince one that the seventh was possible if not likely.  Reason alone would persuade one to take precautions at least at the time of day prophesied simply to avoid the greater inconvenience of losing everything.  But only those who feared the word of the Lord acted rationally.  It gave me the impression that the others believed (though did not fear) that the word was the Lord’s, and acted contrary to his word because it was his word.  They were hardened.

The hail struck everything in the open fields, both people and animals, throughout all the land of Egypt.  The hail struck everything that grows in the field, and it broke all the trees of the field to pieces.  Only in the land of Goshen, where the Israelites lived, was there no hail.  So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time!  The Lord is righteous, and I and my people are guilty.  Pray to the Lord, for the mighty thunderings and hail are too much!  I will release you and you will stay no longer.”[9]

Moses promised to pray that the hail cease.  But as for you, He said to Pharaoh, and your servants, I know that you do not yet fear (yârêʼ) the Lord God.[10]  In the Septuagint the rabbis used πεφόβησθε,[11] (afraid).  This form was not used in the New Testament.

When Pharaoh saw that the rain and hail and thunder ceased, he sinned again: both he and his servants hardened their hearts.  So Pharaoh’s heart remained hard, and he did not release the Israelites, as the Lord had predicted through Moses.[12]  Pharaoh certainly believed the word was the Lord’s as a fact, but he did not fear that word.  Here I begin to grasp the fear of the Lord as something that is combined with factual acceptance to become New Testament faith, as opposed to dead faith or faith alone.

This fear is obviously not a flight of terror but a conviction to act in accordance with the word (Septuagint: ῥῆμα) of the Lord.  In New Testament terms it would be equivalent to the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.[13]  And this is because it does not depend on human desire or exertion, but on God who shows mercy.[14]  In a similar sense the New Testament meaning of the fear of the Lord is equivalent to the love of God: Now by this we know that we have come to know God: if we keep his commandments.  The one who says “I have come to know God” and yet does not keep his commandments is a liar, and the truth is not in such a person.  But whoever obeys his word, truly in this person the love of God has been perfected.[15]

Luke used the phrase fear of the Lord in this association with the encouragement of the Holy Spirit: Then the church throughout Judea, Galilee, and Samaria experienced peace and thus was strengthened.   Living[16] in the fear of the Lord and in the encouragement of the Holy Spirit, the church increased in numbers.[17]  At first glance Paul seemed to use fear of the Lord in a more fearful sense: For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.  Therefore, because we know the fear of the Lord, we try to persuade people…[18]

If I expand the context, however, Paul spoke first of faith: For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens.[19]  While the natural person clings to this earthly tent for dear life we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life.[20]  Now the one who prepared us for this very purpose, Paul continued (including by the way appearing before the judgment seat of Christ) is God, who gave us the Spirit as a down payment.[21]  So is any of this a cause to be fearful?

Paul continued (2 Corinthians 5:6-9 NET):

Therefore we are always full of courage, and we know that as long as we are alive here on earth we are absent from the Lord – for we live by faith, not by sight.  Thus we are full of courage and would prefer to be away from the body and at home with the Lord.  So then whether we are alive or away, we make it our ambition to please him.

And what is this ambition to please him but the fear of the Lord?  Therefore, because we know the fear of the Lord, we try to persuade people, but we are well known to God, and I hope we are well known to your consciences too.[22]  For the love of Christ controls us, since we have concluded this, that Christ died for all; therefore all have died.  And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.[23]

And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation.  In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation.  Therefore we are ambassadors for Christ, as though God were making His plea through us.  We plead with you on Christ’s behalf, “Be reconciled to God!”  God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.[24]

So before Christ was crucified, rose again, ascended to heaven and the Holy Spirit was given to provide this love, this desire and this effort, the Lord cultivated fear to motivate his people:  The Lord said to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display these signs of mine before him, and in order that in the hearing of your son and your grandson you may tell how I made fools of the Egyptians and about my signs that I displayed among them, so that you may know that I am the Lord.”[25]  Perhaps more to the point was Moses’ response to Israel’s fear when God spoke the law at Sinai: Do not fear, for God has come to test you, that the fear of him may be before you so that you do not sin.[26]

[1] Exodus 9:13 (NET)

[2] Exodus 9:17-19 (NET)

[4] Exodus 9:20, 21 (NET)

[6] Luke 18:2 (NET)

[7] Luke 18:5 (NET)

[9] Exodus 9:25-28 (NET)

[10] Exodus 9:30 (NET)

[12] Exodus 9:34, 35 (NET)

[13] Philippians 2:13 (NET)

[14] Romans 9:16 (NET)

[15] 1 John 2:3-5a (NET)

[16] The NET parallel Greek text and NA28 had the singular πορευομένη here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural πορευομεναι (KJV: walking).

[17] Acts 9:31 (NET) [Table] The NET parallel Greek text and NA28 had the singular ἐπληθύνετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural επληθυνοντο (KJV: were multiplied).

[18] 2 Corinthians 5:10, 11 (NET)

[19] 2 Corinthians 5:1 (NET)

[20] 2 Corinthians 5:4 (NET)

[21] 2 Corinthians 5:5 (NET)

[22] 2 Corinthians 5:11 (NET)

[23] 2 Corinthians 5:14, 15 (NET)

[24] 2 Corinthians 5:18-21 (NET)

[25] Exodus 10:1, 2 (NET)

[26] Exodus 20:20 (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)