Apologetics Bible
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Acts (c. AD 62) is the pivot-document of redemptive history: the Spirit-empowered proclamation of the risen Christ from Jerusalem to Rome. As the second volume of Luke's work, it provides the historical framework for all the NT epistles.
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Connected primary witness
- Connected ID:
Acts_11
- Primary Witness Text: And the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, Saying, Thou wentest in to men uncircumcised, and didst eat with them. But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And I heard a voice saying unto me, Arise, Peter; slay and eat. But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. But the voice answered me again from heaven, What God hath cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven. And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me. And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house: And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; Who shall tell thee words, whereby thou and all thy hou...
Connected dataset overlay
- Connected ID:
Acts_11
- Chapter Blob Preview: And the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, Saying, Thou wentest in to men uncircumcised, and didst eat with them. But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, I was in ...
Chapter frameStart here before opening notes.
Chapter frame
Acts (c. AD 62) is the pivot-document of redemptive history: the Spirit-empowered proclamation of the risen Christ from Jerusalem to Rome. As the second volume of Luke's work, it provides the historical framework for all the NT epistles.
Luke's accuracy in Acts receives substantial archaeological confirmation via the work of William Ramsay, who set out to disprove Acts and was converted by its precision — titles, place names, sea routes, civic procedures — all matching 1st-century realia. Paul's missionary journeys are among the most historically verifiable movements in ancient biography.
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Acts 11:1
Greek
Ἤκουσαν δὲ οἱ ἀπόστολοι καὶ οἱ ἀδελφοὶ οἱ ὄντες κατὰ τὴν Ἰουδαίαν ὅτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ θεοῦ.Ekoysan de oi apostoloi kai oi adelphoi oi ontes kata ten Ioydaian oti kai ta ethne edexanto ton logon toy theoy.
KJV: And the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God.
AKJV: And the apostles and brothers that were in Judaea heard that the Gentiles had also received the word of God.
ASV: Now the apostles and the brethren that were in Judæa heard that the Gentiles also had received the word of God.
YLT: And the apostles and the brethren who are in Judea heard that also the nations did receive the word of God,
Exposition: Acts 11:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:2
Greek
⸂ὅτε δὲ⸃ ἀνέβη Πέτρος εἰς ⸀Ἰερουσαλήμ, διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆςote de anebe Petros eis Ieroysalem, diekrinonto pros ayton oi ek peritomes
KJV: And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
AKJV: And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
ASV: And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
YLT: and when Peter came up to Jerusalem, those of the circumcision were contending with him,
Commentary WitnessActs 11:2Quoted commentary witness
Commentary Witness
Acts 11:2
Verse 2 Contended with him - A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter's supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ's vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- St
- Church
- New Testament
Exposition: Acts 11:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:3
Greek
λέγοντες ὅτι ⸂Εἰσῆλθες πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας καὶ συνέφαγες⸃ αὐτοῖς.legontes oti Eiselthes pros andras akrobystian echontas kai synephages aytois.
KJV: Saying, Thou wentest in to men uncircumcised, and didst eat with them.
AKJV: Saying, You went in to men uncircumcised, and did eat with them.
ASV: saying, Thou wentest in to men uncircumcised, and didst eat with them.
YLT: saying--`Unto men uncircumcised thou didst go in, and didst eat with them!'
Commentary WitnessActs 11:3Quoted commentary witness
Commentary Witness
Acts 11:3
Verse 3 Thou wentest in to men uncircumcised - In a Jew, this was no small offense; and, as they did not know the reason of St. Peter's conduct, it is no wonder they should call him to account for it, as they considered it to be a positive transgression of the law and custom of the Jews. There is a remarkable addition here in the Codex Bezae, which it will be well to notice. The second verse of the chapter begins thus: - Now Peter had a desire for a considerable time to go to Jerusalem: and having spoken to the brethren, and confirmed them, speaking largely, he taught them through the countries, (i.e. as he passed to Jerusalem), and, as he met them, he spoke to them of the grace of God. But the brethren who were of the circumcision disputed with him, saying, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jew
- St
- Jews
- Codex Bezae
- Jerusalem
Exposition: Acts 11:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Saying, Thou wentest in to men uncircumcised, and didst eat with them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:4
Greek
ἀρξάμενος ⸀δὲ Πέτρος ἐξετίθετο αὐτοῖς καθεξῆς λέγων·arxamenos de Petros exetitheto aytois kathexes legon·
KJV: But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
AKJV: But Peter rehearsed the matter from the beginning, and expounded it by order to them, saying,
ASV: But Peter began, and expounded the matter unto them in order, saying,
YLT: And Peter having begun, did expound to them in order saying,
Commentary WitnessActs 11:4Quoted commentary witness
Commentary Witness
Acts 11:4
Verse 4 But Peter rehearsed the matter from the beginning, and expounded it by order - Εξετιθετο αυτοις καθεξης. This is the very style of St. Luke; see his Gospel, Luk 1:3. To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here. See the notes before.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- St
- Luke
- Gospel
Exposition: Acts 11:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:5
Greek
Ἐγὼ ἤμην ἐν πόλει Ἰόππῃ προσευχόμενος καὶ εἶδον ἐν ἐκστάσει ὅραμα, καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρι ἐμοῦ·Ego emen en polei Ioppe proseychomenos kai eidon en ekstasei orama, katabainon skeyos ti os othonen megalen tessarsin archais kathiemenen ek toy oyranoy, kai elthen achri emoy·
KJV: I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
AKJV: I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
ASV: I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners; and it came even unto me:
YLT: `I was in the city of Joppa praying, and I saw in a trance a vision, a certain vessel coming down, as a great sheet by four corners being let down out of the heaven, and it came unto me;
Commentary Witness (Generated)Acts 11:5Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:5
Acts 11:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:5
Named authorities or texts detected in the witness
- Ray
Exposition: Acts 11:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:6
Greek
εἰς ἣν ἀτενίσας κατενόουν καὶ εἶδον τὰ τετράποδα τῆς γῆς καὶ τὰ θηρία καὶ τὰ ἑρπετὰ καὶ τὰ πετεινὰ τοῦ οὐρανοῦ·eis en atenisas katenooyn kai eidon ta tetrapoda tes ges kai ta theria kai ta erpeta kai ta peteina toy oyranoy·
KJV: Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
AKJV: On the which when I had fastened my eyes, I considered, and saw four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
ASV: upon which when I had fastened mine eyes, I considered, and saw the fourfooted beasts of the earth and wild beasts and creeping things and birds of the heaven.
YLT: at which having looked stedfastly, I was considering, and I saw the four-footed beasts of the earth, and the wild beasts, and the creeping things, and the fowls of heaven;
Commentary Witness (Generated)Acts 11:6Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:6
Acts 11:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:6
Exposition: Acts 11:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:7
Greek
ἤκουσα δὲ ⸀καὶ φωνῆς λεγούσης μοι· Ἀναστάς, Πέτρε, θῦσον καὶ φάγε.ekoysa de kai phones legoyses moi· Anastas, Petre, thyson kai phage.
KJV: And I heard a voice saying unto me, Arise, Peter; slay and eat.
AKJV: And I heard a voice saying to me, Arise, Peter; slay and eat.
ASV: And I heard also a voice saying unto me, Rise, Peter; kill and eat.
YLT: and I heard a voice saying to me, Having risen, Peter, slay and eat;
Commentary Witness (Generated)Acts 11:7Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:7
Acts 11:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And I heard a voice saying unto me, Arise, Peter; slay and eat.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:7
Named authorities or texts detected in the witness
- Arise
- Peter
Exposition: Acts 11:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I heard a voice saying unto me, Arise, Peter; slay and eat.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:8
Greek
εἶπον δέ· Μηδαμῶς, κύριε, ⸀ὅτι κοινὸν ἢ ἀκάθαρτον οὐδέποτε εἰσῆλθεν εἰς τὸ στόμα μου.eipon de· Medamos, kyrie, oti koinon e akatharton oydepote eiselthen eis to stoma moy.
KJV: But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
AKJV: But I said, Not so, Lord: for nothing common or unclean has at any time entered into my mouth.
ASV: But I said, Not so, Lord: for nothing common or unclean hath ever entered into my mouth.
YLT: and I said, Not so, Lord; because anything common or unclean hath at no time entered into my mouth;
Commentary Witness (Generated)Acts 11:8Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:8
Acts 11:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:8
Named authorities or texts detected in the witness
- Lord
Exposition: Acts 11:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:9
Greek
ἀπεκρίθη δὲ ⸂φωνὴ ἐκ δευτέρου⸃ ἐκ τοῦ οὐρανοῦ· Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.apekrithe de phone ek deyteroy ek toy oyranoy· A o theos ekatharisen sy me koinoy.
KJV: But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
AKJV: But the voice answered me again from heaven, What God has cleansed, that call not you common.
ASV: But a voice answered the second time out of heaven, What God hath cleansed, make not thou common.
YLT: and a voice did answer me a second time out of the heaven, What God did cleanse, thou--declare not thou common.
Commentary Witness (Generated)Acts 11:9Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:9
Acts 11:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But the voice answered me again from heaven, What God hath cleansed, that call not thou common.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:9
Exposition: Acts 11:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the voice answered me again from heaven, What God hath cleansed, that call not thou common.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:10
Greek
τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ ⸂ἀνεσπάσθη πάλιν⸃ ἅπαντα εἰς τὸν οὐρανόν.toyto de egeneto epi tris, kai anespasthe palin apanta eis ton oyranon.
KJV: And this was done three times: and all were drawn up again into heaven.
AKJV: And this was done three times: and all were drawn up again into heaven.
ASV: And this was done thrice: and all were drawn up again into heaven.
YLT: `And this happened thrice, and again was all drawn up to the heaven,
Commentary Witness (Generated)Acts 11:10Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:10
Acts 11:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And this was done three times: and all were drawn up again into heaven.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:10
Exposition: Acts 11:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And this was done three times: and all were drawn up again into heaven.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:11
Greek
καὶ ἰδοὺ ἐξαυτῆς τρεῖς ἄνδρες ἐπέστησαν ἐπὶ τὴν οἰκίαν ἐν ᾗ ⸀ἦμεν, ἀπεσταλμένοι ἀπὸ Καισαρείας πρός με.kai idoy exaytes treis andres epestesan epi ten oikian en e emen, apestalmenoi apo Kaisareias pros me.
KJV: And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me.
AKJV: And, behold, immediately there were three men already come to the house where I was, sent from Caesarea to me.
ASV: And behold, forthwith three men stood before the house in which we were, having been sent from Cæsarea unto me.
YLT: and, lo, immediately, three men stood at the house in which I was, having been sent from Caesarea unto me,
Commentary Witness (Generated)Acts 11:11Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:11
Acts 11:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:11
Named authorities or texts detected in the witness
- And
Exposition: Acts 11:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:12
Greek
εἶπεν δὲ ⸂τὸ πνεῦμά μοι⸃ συνελθεῖν αὐτοῖς μηδὲν ⸀διακρίναντα. ἦλθον δὲ σὺν ἐμοὶ καὶ οἱ ἓξ ἀδελφοὶ οὗτοι, καὶ εἰσήλθομεν εἰς τὸν οἶκον τοῦ ἀνδρός.eipen de to pneyma moi synelthein aytois meden diakrinanta. elthon de syn emoi kai oi ex adelphoi oytoi, kai eiselthomen eis ton oikon toy andros.
KJV: And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:
AKJV: And the Spirit bade me go with them, nothing doubting. Moreover these six brothers accompanied me, and we entered into the man’s house:
ASV: And the Spirit bade me go with them, making no distinction. And these six brethren also accompanied me; and we entered into the man’s house:
YLT: and the Spirit said to me to go with them, nothing doubting, and these six brethren also went with me, and we did enter into the house of the man,
Commentary WitnessActs 11:12Quoted commentary witness
Commentary Witness
Acts 11:12
Verse 12 These six brethren - Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:12
Source lane
Apologetics Bible source bundle
Exposition: Acts 11:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:13
Greek
ἀπήγγειλεν ⸀δὲ ἡμῖν πῶς εἶδεν τὸν ἄγγελον ἐν τῷ οἴκῳ αὐτοῦ σταθέντα καὶ ⸀εἰπόντα· Ἀπόστειλον εἰς ⸀Ἰόππην καὶ μετάπεμψαι Σίμωνα τὸν ἐπικαλούμενον Πέτρον,apeggeilen de emin pos eiden ton aggelon en to oiko aytoy stathenta kai eiponta· Aposteilon eis Ioppen kai metapempsai Simona ton epikaloymenon Petron,
KJV: And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
AKJV: And he showed us how he had seen an angel in his house, which stood and said to him, Send men to Joppa, and call for Simon, whose surname is Peter;
ASV: and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and fetch Simon, whose surname is Peter;
YLT: he declared also to us how he saw the messenger in his house standing, and saying to him, Send men to Joppa, and call for Simon, who is surnamed Peter,
Commentary Witness (Generated)Acts 11:13Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:13
Acts 11:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:13
Named authorities or texts detected in the witness
- Joppa
- Simon
- Peter
Exposition: Acts 11:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:14
Greek
ὃς λαλήσει ῥήματα πρὸς σὲ ἐν οἷς σωθήσῃ σὺ καὶ πᾶς ὁ οἶκός σου.os lalesei remata pros se en ois sothese sy kai pas o oikos soy.
KJV: Who shall tell thee words, whereby thou and all thy house shall be saved.
AKJV: Who shall tell you words, whereby you and all your house shall be saved.
ASV: who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house.
YLT: who shall speak sayings by which thou shalt be saved, thou and all thy house.
Commentary WitnessActs 11:14Quoted commentary witness
Commentary Witness
Acts 11:14
Verse 14 Thou and all thy house shall be saved - This is an additional circumstance: before, it was said, Act 10:6, Peter shall tell thee what thou oughtest to do; and, in Act 10:33, who, when he cometh, shall speak unto thee. But, in Peter's relation, the matter is more explicitly declared, he shall tell thee words whereby thou and thy house shall be saved. He shall announce to you all the doctrine of salvation.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 10:6
- Act 10:33
Named authorities or texts detected in the witness
- But
Exposition: Acts 11:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Who shall tell thee words, whereby thou and all thy house shall be saved.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:15
Greek
ἐν δὲ τῷ ἄρξασθαί με λαλεῖν ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτοὺς ὥσπερ καὶ ἐφʼ ἡμᾶς ἐν ἀρχῇ.en de to arxasthai me lalein epepesen to pneyma to agion ep aytoys osper kai eph emas en arche.
KJV: And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
AKJV: And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
ASV: And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning.
YLT: `And in my beginning to speak, the Holy Spirit did fall upon them, even as also upon us in the beginning,
Commentary Witness (Generated)Acts 11:15Generated editorial synthesis
Commentary Witness (Generated)
Acts 11:15
Acts 11:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 11:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 11:15
Exposition: Acts 11:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:16
Greek
ἐμνήσθην δὲ τοῦ ῥήματος ⸀τοῦ κυρίου ὡς ἔλεγεν· Ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ.emnesthen de toy rematos toy kyrioy os elegen· Ioannes men ebaptisen ydati, ymeis de baptisthesesthe en pneymati agio.
KJV: Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
AKJV: Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but you shall be baptized with the Holy Ghost.
ASV: And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit.
YLT: and I remembered the saying of the Lord, how he said, John indeed did baptize with water, and ye shall be baptized with the Holy Spirit;
Commentary WitnessActs 11:16Quoted commentary witness
Commentary Witness
Acts 11:16
Verse 16 Ye shall be baptized with the Holy Ghost - These words are very remarkable. The words of our Lord, as quoted Act 1:5, to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i.e. to all, whether Jews or Gentiles, who should believe on Jesus Christ. Therefore, when he saw that the Holy Ghost fell upon those Gentiles, he considered it a fulfillment of our Lord's promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost - not many days hence, i.e. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians - to all that believe on Christ as dying for their sins, and rising for their justification.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 1:5
Named authorities or texts detected in the witness
- Jesus
- Lord
- St
- Christians
- Gentiles
- Jesus Christ
- Therefore
Exposition: Acts 11:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:17
Greek
εἰ οὖν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς καὶ ἡμῖν πιστεύσασιν ἐπὶ τὸν κύριον Ἰησοῦν Χριστόν, ⸀ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν;ei oyn ten isen dorean edoken aytois o theos os kai emin pisteysasin epi ton kyrion Iesoyn Christon, ego tis emen dynatos kolysai ton theon;
KJV: Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
AKJV: For as much then as God gave them the like gift as he did to us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
ASV: If then God gave unto them the like gift as he did also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?
YLT: if then the equal gift God did give to them as also to us, having believed upon the Lord Jesus Christ, I--how was I able to withstand God?'
Commentary WitnessActs 11:17Quoted commentary witness
Commentary Witness
Acts 11:17
Verse 17 God gave them the like gift, etc. - Viz. the Holy Spirit, and its various gifts and graces, in the same way and in the same measure in which he gave them to us Jews. What was I, that I could withstand God? It was not I who called them to salvation: it was God; and the thing is proved to be from God alone, for none other could dispense the Holy Spirit.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Viz
- Holy Spirit
- Jews
Exposition: Acts 11:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:18
Greek
ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ⸀ἐδόξασαν τὸν θεὸν λέγοντες· ⸀Ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν ⸂εἰς ζωὴν ἔδωκεν⸃.akoysantes de tayta esychasan kai edoxasan ton theon legontes· Ara kai tois ethnesin o theos ten metanoian eis zoen edoken.
KJV: When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
AKJV: When they heard these things, they held their peace, and glorified God, saying, Then has God also to the Gentiles granted repentance to life. ¶
ASV: And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.
YLT: And they, having heard these things, were silent, and were glorifying God, saying, `Then, indeed, also to the nations did God give the reformation to life.'
Commentary WitnessActs 11:18Quoted commentary witness
Commentary Witness
Acts 11:18
Verse 18 They held their peace - Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word μετανοια, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, etc. And as repentance signifies a change of life and conduct, from evil to good, so the word μετανοια may be used here to signify a change from a false religion to the true one; from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion. The Christians who were present were all satisfied with St. Peter's account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see Act 15:5, etc., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in Act 21:21, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 15:5
- Act 21:21
Named authorities or texts detected in the witness
- Moses
- Jews
- St
- Pharisees
- Gentiles
Exposition: Acts 11:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:19
Greek
Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς θλίψεως τῆς γενομένης ἐπὶ Στεφάνῳ διῆλθον ἕως Φοινίκης καὶ Κύπρου καὶ Ἀντιοχείας μηδενὶ λαλοῦντες τὸν λόγον εἰ μὴ μόνον Ἰουδαίοις.Oi men oyn diasparentes apo tes thlipseos tes genomenes epi Stephano dielthon eos Phoinikes kai Kyproy kai Antiocheias medeni laloyntes ton logon ei me monon Ioydaiois.
KJV: Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
AKJV: Now they which were scattered abroad on the persecution that arose about Stephen traveled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but to the Jews only.
ASV: They therefore that were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews.
YLT: Those, indeed, therefore, having been scattered abroad, from the tribulation that came after Stephen, went through unto Phenice, and Cyprus, and Antioch, speaking the word to none except to Jews only;
Commentary WitnessActs 11:19Quoted commentary witness
Commentary Witness
Acts 11:19
Verse 19 The persecution that arose about Stephen - That is, those who were obliged to flee from Jerusalem at the time of that persecution in which Stephen lost his life. See Act 8:1. Phoenice - Phoenicia, a country between Galilee and Syria, along the coast of the Mediterranean Sea, including Tyre, Sidon, etc. It is often mentioned as a part of Syria. See Act 21:2, Act 21:3. Cyprus - An island of the Mediterranean Sea, over against Syria. See on Act 4:30 (note). Antioch - A city of Syria, built by Antiochus Seleucus, near the river Orontes; at that time one of the most celebrated cities of the east. For the situation of all these, see the map accompanying this book. Unto the Jews only - For they knew nothing of the vision of St. Peter; and did not believe that God would open the door of faith to the Gentiles. The next verse informs us that there were others who were better instructed. See below.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 8:1
- Act 21:2
- Act 21:3
- Act 4:30
Named authorities or texts detected in the witness
- Phoenicia
- Syria
- Mediterranean Sea
- Tyre
- Sidon
- Antiochus Seleucus
- Orontes
- St
- Peter
- Gentiles
Exposition: Acts 11:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:20
Greek
ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες ⸀ἐλθόντες εἰς Ἀντιόχειαν ἐλάλουν ⸀καὶ πρὸς τοὺς ⸀Ἑλληνιστάς, εὐαγγελιζόμενοι τὸν κύριον Ἰησοῦν.esan de tines ex ayton andres Kyprioi kai Kyrenaioi, oitines elthontes eis Antiocheian elaloyn kai pros toys Ellenistas, eyaggelizomenoi ton kyrion Iesoyn.
KJV: 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.
AKJV: And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spoke to the Grecians, preaching the LORD Jesus.
ASV: But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus.
YLT: and there were certain of them men of Cyprus and Cyrene, who having entered into Antioch, were speaking unto the Hellenists, proclaiming good news--the Lord Jesus,
Commentary WitnessActs 11:20Quoted commentary witness
Commentary Witness
Acts 11:20
Verse 20 Men of - Cyrene - The metropolis of the Cyrenaica; a country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Romans; but they afterwards rebuilt it. It was for a long time subject to the Arabs, but is now in the hands of the Turks. Spake unto the Grecians - ἙλληνιϚας, The Hellenists. Who these were, we have already seen Act 6:1-15 and Act 9:29, viz. Jews living in Greek cities and speaking the Greek language. But, instead of ἙλληνιϚας, Grecians, Ἑλληνας, Greeks, is the reading of AD*, Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, some copies of the Itala, Eusebius, Chrysostom, Theophylact, and Oecumenius. On this evidence, Griesbach has admitted it into the text; and few critics entertain any doubt of the genuineness of the reading. This intimates that, besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks; for, were we to adopt the common reading, it would be a sort of actum agere; for it is certain that the Hellenistic Jews had already received the Gospel. See Act 6:1. And it is likely that these Cyprians and Cyrenians had heard of Peter's mission to Caesarea, and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks; as the Asiatics, to the present day, call all the nations of Europe Franks.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 6:1-15
- Act 9:29
- Act 6:1
Named authorities or texts detected in the witness
- Vulgate
- Cyrenaica
- Africa
- Marmarica
- Regio Syrtica
- Mediterranean
- Sahara
- Cairoan
- Eusebius
- Olympiad
- Christ
- Romans
- Arabs
- Turks
- The Hellenists
- But
- Grecians
- Greeks
- Syriac
- Arabic
- Coptic
- Ethiopic
- Itala
- Chrysostom
- Theophylact
- Oecumenius
- Hellenistic Jews
- Gospel
- Caesarea
- Asiatics
- Europe Franks
Exposition: Acts 11:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:21
Greek
καὶ ἦν χεὶρ κυρίου μετʼ αὐτῶν, πολύς τε ἀριθμὸς ⸀ὁ πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον.kai en cheir kyrioy met ayton, polys te arithmos o pisteysas epestrepsen epi ton kyrion.
KJV: And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
AKJV: And the hand of the Lord was with them: and a great number believed, and turned to the Lord. ¶
ASV: And the hand of the Lord was with them: and a great number that believed turned unto the Lord.
YLT: and the hand of the Lord was with them, a great number also, having believed, did turn unto the Lord.
Commentary WitnessActs 11:21Quoted commentary witness
Commentary Witness
Acts 11:21
Verse 21 The hand of the Lord was with them - By the hand, arm, and, finger of God, in the Scripture, different displays or exertions of his power are intended. Here it means that the energy of God accompanied them, and applied their preaching to the souls of all attentive hearers. Without this accompanying influence, even an apostle could do no good; and can inferior men hope to be able to convince and convert sinners without this? Ministers of the word of God, so called, who dispute the necessity and deny the being of this influence, show thereby that they are intruders into God's heritage; that they are not sent by him, and shall not profit the people at all. A great number believed - That Jesus was the Christ; and that he had died for their offenses, and risen again for their justification. Because the apostles preached the truth, and the hand of God was with them, therefore, a great number believed, and turned unto the Lord, becoming his disciples, and taking him for their portion.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Scripture
- Christ
- Lord
Exposition: Acts 11:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:22
Greek
ἠκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς ⸀οὔσης ἐν ⸀Ἰερουσαλὴμ περὶ αὐτῶν, καὶ ἐξαπέστειλαν ⸀Βαρναβᾶν ἕως Ἀντιοχείας·ekoysthe de o logos eis ta ota tes ekklesias tes oyses en Ieroysalem peri ayton, kai exapesteilan Barnaban eos Antiocheias·
KJV: Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
AKJV: Then tidings of these things came to the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
ASV: And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch:
YLT: And the account was heard in the ears of the assembly that is in Jerusalem concerning them, and they sent forth Barnabas to go through unto Antioch,
Commentary WitnessActs 11:22Quoted commentary witness
Commentary Witness
Acts 11:22
Verse 22 The Church which was in Jerusalem - This was the original, the mother Church of Christianity; not the Church of Rome; there were Christian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness. They sent forth Barnabas - It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Christianity
- Rome
- Christ Jesus
Exposition: Acts 11:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:23
Greek
ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν ⸀τὴν τοῦ θεοῦ, ἐχάρη καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας ⸀προσμένειν τῷ κυρίῳ,os paragenomenos kai idon ten charin ten toy theoy, echare kai parekalei pantas te prothesei tes kardias prosmenein to kyrio,
KJV: 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.
AKJV: Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would hold to the Lord.
ASV: who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord:
YLT: who, having come, and having seen the grace of God, was glad, and was exhorting all with purpose of heart to cleave to the Lord,
Commentary WitnessActs 11:23Quoted commentary witness
Commentary Witness
Acts 11:23
Verse 23 Had seen the grace of God - That is, had seen the effects produced by the grace of God. By the grace of God, we are to understand: 1. His favor. 2. The manifestations of that favor in the communication of spiritual blessings. And, 3. Principles of light, life, holiness, etc., producing effects demonstrative of the causes from which they sprung. Barnabas saw that these people were objects of the Divine approbation; that they were abundantly blessed and edified together as a Christian Church; and that they had received especial influences from God, by his indwelling Spirit, which were to them incentives to faith, hope, and love, and also principles of conduct. Was glad - Not envious because God had blessed the labors of others of his Master's servants, but rejoiced to find that the work of salvation was carried on by such instruments as God chose, and condescended to use. They who cannot rejoice in the conversion of sinners, because they have not been the means of it, or because such converts or their ministers have not precisely the same views of certain doctrines which they have themselves, show that they have little, if any thing, of the mind that was in Christ, in them. With purpose of heart they would cleave unto the Lord - These converts had begun well; they must continue and persevere: God gave them the grace, the principle of life and action; it was their business to use this. If they did not, the gift would be resumed. Barnabas well knew that they must have the grace of God in them to enable them to do any good; but he knew, also, that its being in them did not necessarily imply that it must continue there. God had taught him that if they were not workers together with that grace they would receive it in vain; i.e., the end for which it was given would not be answered. He therefore exhorted them, τῃ προθεσει της καρδιας, with determination of heart, with set, fixed purpose and resolution, that they would cleave unto the Lord, προσμενειν τῳ Κυριῳ, to remain with the Lord; to continue in union and fellowship with him; to be faithful in keeping his truth, and obedient in the practice of it. To be a Christian is to be united to Christ, to be of one spirit with him: to continue to be a Christian is to continue in that union. It is absurd to talk of being children of God, and of absolute, final perseverance, when the soul has lost its spiritual union. There is no perseverance but in cleaving to the Lord: he who in his works denies him does not cleave to him. Such a one is not of God; if he ever had the salvation of God, he has lost it; he is fallen from grace; nor is there a word in the book of God, fairly and honestly understood, that says such a person shall absolutely and unavoidably arise from his fall.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- And
- Christian Church
- Christ
- Lord
Exposition: Acts 11:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:24
Greek
ὅτι ἦν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως. καὶ προσετέθη ὄχλος ἱκανὸς τῷ κυρίῳ.oti en aner agathos kai pleres pneymatos agioy kai pisteos. kai prosetethe ochlos ikanos to kyrio.
KJV: For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
AKJV: For he was a good man, and full of the Holy Ghost and of faith: and much people was added to the Lord.
ASV: for he was a good man, and full of the Holy Spirit and of faith: and much people was added unto the Lord.
YLT: because he was a good man, and full of the Holy Spirit, and of faith, and a great multitude was added to the Lord.
Commentary WitnessActs 11:24Quoted commentary witness
Commentary Witness
Acts 11:24
Verse 24 For he was a good man - Here is a proper character of a minister of the Gospel. 1. He is a good man: his bad heart is changed; his evil dispositions rooted out; and the mind that was in Christ implanted in him. 2. He is full of the Holy Ghost. He is holy, because the Spirit of holiness dwells in him: he has not a few transient visitations or drawings from that Spirit; it is a resident in his soul, and it fills his heart. It is light in his understanding; it is discrimination in his judgment; it is fixed purpose and determination in righteousness in his will; it is purity, it is love, joy, peace, gentleness, goodness, meekness, temperance, and fidelity in his affections and passions. In a word, it has sovereign sway in his heart; it governs all passions, and is the motive and principle of every righteous action. 3. He was full of faith. He implicitly credited his Lord; he knew that he could not lie - that his word could not fail; he expected, not only the fulfillment of all promises, but also every degree of help, light, life, and comfort, which God might at any time see necessary for his Church, he prayed for the Divine blessing, and he believed that he should not pray in vain. His faith never failed, because it laid hold on that God who could not change. Behold, ye preachers of the Gospel! an original minister of Christ. Emulate his piety, his faith, and his usefulness. Much people was added unto the Lord - No wonder, when they had such a minister, preaching by the power of the Holy Ghost, such a Gospel as that of Jesus Christ.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Jesus
- Gospel
- Holy Ghost
- Lord
- Church
- Behold
- Christ
- Jesus Christ
Exposition: Acts 11:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:25
Greek
ἐξῆλθεν δὲ εἰς ⸀Ταρσὸν ἀναζητῆσαι Σαῦλον,exelthen de eis Tarson anazetesai Saylon,
KJV: Then departed Barnabas to Tarsus, for to seek Saul:
AKJV: Then departed Barnabas to Tarsus, for to seek Saul:
ASV: And he went forth to Tarsus to seek for Saul;
YLT: And Barnabas went forth to Tarsus, to seek for Saul,
Commentary WitnessActs 11:25Quoted commentary witness
Commentary Witness
Acts 11:25
Verse 25 To Tarsus, for to seek Saul - The persecution raised against him obliged him to take refuge in his own city, where, as a Roman citizen, his person was in safety. See Act 9:29, Act 9:30.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 9:29
- Act 9:30
Named authorities or texts detected in the witness
- To Tarsus
Exposition: Acts 11:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then departed Barnabas to Tarsus, for to seek Saul:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:26
Greek
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.kai eyron egagen eis Antiocheian. egeneto de aytois kai eniayton olon synachthenai en te ekklesia kai didaxai ochlon ikanon, chrematisai te protos en Antiocheia toys mathetas Christianoys.
KJV: 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.
AKJV: And when he had found him, he brought him to 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. ¶
ASV: and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people; and that the disciples were called Christians first in Antioch.
YLT: and having found him, he brought him to Antioch, and it came to pass that they a whole year did assemble together in the assembly, and taught a great multitude, the disciples also were divinely called first in Antioch Christians.
Commentary WitnessActs 11:26Quoted commentary witness
Commentary Witness
Acts 11:26
Verse 26 He brought him unto Antioch - As this city was the metropolis of Syria, and the third city for importance in the whole Roman empire, Rome and Alexandria alone being more eminent, Barnabas might think it expedient to have for his assistance a person of such eminent talents as Saul; and who was especially appointed by Christ to proclaim the Gospel to the Gentiles. Saul appears also to have been a thorough master of the Greek tongue, and, consequently, the better qualified to explain the Gospel to the Greek philosophers, and to defend it against their cavils. Barnabas, also being a native of Cyprus, Act 4:36, where the Greek language was spoken, was judged to be proper for this mission, perhaps on this account, as well as on account of his disinterestedness, holiness, and zeal. And the disciples were called Christians first at Antioch - It is evident they had the name Christians from Christ their master; as the Platonists and Pythagoreans had their name from their masters, Plato and Pythagoras. Now, as these had their name from those great masters because they attended their teaching, and credited their doctrines, so the disciples were called Christians because they took Christ for their teacher, crediting his doctrines, and following the rule of life laid down by him. It has been a question, by whom was this name given to the disciples? Some think they assumed it; others, that the inhabitants of Antioch gave it to them; and others, that it was given by Saul and Barnabas. This later opinion is favored by the Codex Bezae, which reads the 25th and 26th verses thus: And hearing that Saul was at Tarsus, he departed, seeking for him; and having found him, he besought him to come to Antioch; who, when they were come, assembled with the Church a whole year, and instructed a great number; and there they first called the disciples at Antioch Christians. The word χρηματισαι in our common text, which we translate were called, signifies in the New Testament, to appoint, warn, or nominate, by Divine direction. In this sense, the word is used, Mat 2:12; Luk 2:26; and in the preceding chapter of this book, Act 10:22. If, therefore, the name was given by Divine appointment, it as most likely that Saul and Barnabas were directed to give it; and that, therefore, the name Christian is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time. the Jewish converts were simply called, among themselves, disciples, i.e. scholars; believers, saints, the Church, or assembly; and, by their enemies, Nazarenes, Galileans, the men of this way or sect; and perhaps lay other names which are not come down to us. They considered themselves as one family; and hence the appellation of brethren was frequent among them. It was the design of God to make all who believed of one heart and one soul, that they might consider him as their Father, and live and love like children of the same household. A Christian, therefore, is the highest character which any human being can bear upon earth; and to receive it from God, as those appear to have done - how glorious the title! It is however worthy of remark that this name occurs in only three places in the New Testament: here, and in Act 26:28, and in 1Pet 4:16.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 4:36
- Mat 2:12
- Act 10:22
- Act 26:28
- 1Pet 4:16
Named authorities or texts detected in the witness
- Philo
- Plato
- Syria
- Saul
- Gentiles
- Barnabas
- Cyprus
- Pythagoras
- Now
- Codex Bezae
- Tarsus
- Antioch
- Antioch Christians
- New Testament
- If
- Church
- Nazarenes
- Galileans
- Father
- Christian
Exposition: Acts 11:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:27
Greek
Ἐν ταύταις δὲ ταῖς ἡμέραις κατῆλθον ἀπὸ Ἱεροσολύμων προφῆται εἰς Ἀντιόχειαν·En taytais de tais emerais katelthon apo Ierosolymon prophetai eis Antiocheian·
KJV: And in these days came prophets from Jerusalem unto Antioch.
AKJV: And in these days came prophets from Jerusalem to Antioch.
ASV: Now in these days there came down prophets from Jerusalem unto Antioch.
YLT: And in those days there came from Jerusalem prophets to Antioch,
Commentary WitnessActs 11:27Quoted commentary witness
Commentary Witness
Acts 11:27
Verse 27 Came prophets from Jerusalem - Though the term prophet is used in the New Testament simply to signify a teacher, (see the note on Gen 20:7, where the subject is largely explained), yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, Act 11:28, though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, Rom 12:4, etc., 1 Corinthians 13:2-14:40, that the prophets of the New Testament were 1. Teachers or preachers in general. 2. Persons who, on special occasions, were under the influence of the Divine Spirit, and then foretold certain future events. 3. Persons who recited hymns to the honor of God in the public assemblies of the Christians. 4. Persons who prayed in those assemblies, having sometimes the gift of tongues, at other times not. From Eph 2:20; Eph 3:5, we learn that the prophets of the Christian Church were inferior to the apostles; but, from Eph 4:11, we see that they were superior to all other teachers, even to evangelists and pastors.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 20:7
- Act 11:28
- Rom 12:4
- Eph 2:20
- Eph 3:5
- Eph 4:11
Named authorities or texts detected in the witness
- Ray
- Agabus
- Divine Spirit
- Christians
Exposition: Acts 11:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And in these days came prophets from Jerusalem unto Antioch.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:28
Greek
ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἅγαβος ἐσήμανεν διὰ τοῦ πνεύματος λιμὸν ⸀μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ⸀ἥτις ἐγένετο ἐπὶ ⸀Κλαυδίου.anastas de eis ex ayton onomati Agabos esemanen dia toy pneymatos limon megalen mellein esesthai eph olen ten oikoymenen· etis egeneto epi Klaydioy.
KJV: And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cesar.
AKJV: And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
ASV: And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius.
YLT: and one of them, by name Agabus, having stood up, did signify through the Spirit a great dearth is about to be throughout all the world--which also came to pass in the time of Claudius Caesar--
Commentary WitnessActs 11:28Quoted commentary witness
Commentary Witness
Acts 11:28
Verse 28 Agabus - This prophet, of whom we know nothing, is once more mentioned, Act 21:10. He was probably a Jew, but whether converted now to Christianity we cannot tell. Great dearth throughout all the world - The words εφ' ὁλην την οικουμενην probably here mean the land of Judea; though sometimes by this phrase the whole Roman empire is intended. In the former sense the disciples appear to have understood it, as the next verse informs us; for they determined to send relief to their brethren in Judea, which they could not have done had the famine been general. It does not appear that they expected it to extend even to Antioch in Syria, where they then were, else they would have thought of making provision for themselves. It is well known from history that there were several famines in the reign of Claudius. Dion Cassius, lib. lx., mentions a severe famine in the first and second year of the reign of Claudius, which was sorely felt in Rome itself. This famine, it is supposed, induced Claudius to build a port at Ostia, for the more regular supply of Rome with provisions. A second famine happened about the fourth year of this reign, which continued for several years, and greatly afflicted the land of Judea. Several authors notice this, but particularly Josephus, Ant. lib. xx. cap. 5, sect. 2, where, having mentioned Tiberius Alexander as succeeding to the procuratorship in the place of Cuspius Fadus, he says that, "during the government of these procurators, a great famine afflicted Judea." Επι τουτοις δη και τον μεγαν λιμον κατα την Ιουδαιαν συνεβη γενεσθαι. A third famine is mentioned by Eusebius, in An. Abrahami, which commences with the calends of October, a.d. 48, which was so powerful "in Greece that a modius (about half a bushel of grain) was sold for six drachms," about three shillings and sixpence English. Vid. Euseb. in Chron. edit. Scalig. The same author mentions another famine in Rome, in the tenth year of Claudius, of which Orosius gives the details, lib. vii. A fourth famine, which took place in the eleventh year of Claudius, is mentioned by Tacitus, Annal. lib. xii. sect. 43, in which there was so great a dearth of provisions, and famine in consequence, that it was esteemed a Divine judgment. Frugrum quoque egestas, et orta ex ea fames, in prodigium accipiebatur. At this time, the same author tells us, that in all the stores of Rome there were no more than fifteen days' provision; and, had not the winter been uncommonly mild, the utmost distress and misery must have prevailed. It may now be inquired, to which of these famines in the reign of Claudius does the prophecy of Agabus refer? Most learned men are of opinion that the famine of which Agabus prophesied was that mentioned above, which took place in the fourth year of this emperor. a.d. 47. This famine is particularly mentioned by Josephus, Ant. lib xx. cap. 2, sect. 5, who describes it as "a very great famine, in which many died for want of food." - "That Helena, queen of Adiabene, who had embraced the Jewish religion, sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried figs, which she distributed to those who were in want." And in cap. 5, sect. 2, he says that this happened" when Tiberius Alexander succeeded Cuspids Fadus; and that under these procurators the famine happened in which Queen Helena, at a vast expense, procured relief to the Jews." Dr. Hudson's note on this passage in Josephus deserves to be copied: "This," says he, "is that famine foretold by Agabus, Act 11:28, which happened when Claudius was consul the fourth time, (a.d. 47), and not that which happened when Claudius was consul the second time, and Caecina was his colleague, (a.d. 42), as Scaliger says, upon Eusebius, p. 174. Now when Josephus had said, a little after, cap. 5, sect. 2, that Tiberius Alexander succeeded Cuspius Fadus as procurator, he immediately subjoins, under these procurators there happened a great famine in Judea." From this it is evident that this famine must have continued several years, as it existed under both these procurators. Fadus, says Mr. Whiston, was not sent into Judea till after the death of Agrippa, i.e. towards the end of the fourth year of Claudius, in the end of a.d. 44, or beginning of 45. So that this famine, foretold by Agabus, happened on the fifth, sixth, and seventh years of Claudius, a.d. 45, 46, and 47. See Whiston's Josephus; and see Krebs' Observat. in Nov. Test. on this place.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 21:10
- Act 11:28
Named authorities or texts detected in the witness
- Josephus
- Jew
- Judea
- Syria
- Claudius
- Dion Cassius
- Ostia
- Ant
- Cuspius Fadus
- Eusebius
- An
- Abrahami
- October
- English
- Vid
- Euseb
- Chron
- Scalig
- Rome
- Tacitus
- Annal
- That Helena
- Adiabene
- Alexandria
- Cyprus
- Cuspids Fadus
- Queen Helena
- Jews
- Dr
- This
- Agabus
- Fadus
- Mr
- Whiston
- Agrippa
- Observat
- Nov
- Test
Exposition: Acts 11:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cesar.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:29
Greek
τῶν δὲ μαθητῶν καθὼς εὐπορεῖτό τις ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ ἀδελφοῖς·ton de matheton kathos eyporeito tis orisan ekastos ayton eis diakonian pempsai tois katoikoysin en te Ioydaia adelphois·
KJV: Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea:
AKJV: Then the disciples, every man according to his ability, determined to send relief to the brothers which dwelled in Judaea:
ASV: And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judæa:
YLT: and the disciples, according as any one was prospering, determined each of them to send for ministration to the brethren dwelling in Judea,
Commentary WitnessActs 11:29Quoted commentary witness
Commentary Witness
Acts 11:29
Verse 29 Then the disciples - determined to send relief - These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea, they resolved to communicate to them a portion of their temporal goods; and every man did this according to his ability, i.e. he gave a certain proportion of the property with which the providence of God had entrusted him. The community of goods had for some time ceased.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:29
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Judea
Exposition: Acts 11:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 11:30
Greek
ὃ καὶ ἐποίησαν ἀποστείλαντες πρὸς τοὺς πρεσβυτέρους διὰ χειρὸς Βαρναβᾶ καὶ Σαύλου.o kai epoiesan aposteilantes pros toys presbyteroys dia cheiros Barnaba kai Sayloy.
KJV: Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
AKJV: Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
ASV: which also they did, sending it to the elders by the hand of Barnabas and Saul.
YLT: which also they did, having sent unto the elders by the hand of Barnabas and Saul.
Commentary WitnessActs 11:30Quoted commentary witness
Commentary Witness
Acts 11:30
Verse 30 And sent it to the elders - These probably mean those who first believed on Christ crucified, either of the seventy disciples mentioned Luke, Luk 10:1, or the one hundred and twenty mentioned, Act 1:15, or the seven deacons, Act 6:5. Some have divided the primitive disciples into three classes: 1. The αυτοπται, those who were eye witnesses. 2. The απαρχαι, those who were the first fruits, or converts of the apostles' preaching. 3. The διαδοχοι, those who were the successors of the preceding from whom they had received the doctrines of the Gospel. It is likely the deacons are meant, whose office it was to take care of the poor. See Act 6:1, etc. 1. Among many highly interesting subjects which have come under review in the preceding chapter, we must have particularly noticed. The care the Church of Christ took to have young converts confirmed in the truths they had received, and built up on their most holy faith, Act 11:22. It was indispensably necessary that a foundation should be laid; and it was not less so that a proper superstructure should be raised. For this work, it was requisite that different gifts and talents should be employed, and Barnabas and Saul must be sent to confirm in the faith those whom the disciples, who had been scattered by the persecution raised about Stephen, had converted to Christ, Act 11:19-22. It is a great thing to have souls converted to the Lord; it is greater to have them built up on their most holy faith; and few persons, even among the ministers of Christ, have talents for both. Even when Paul planted, it required Apollos to water. A frequent interchange of godly ministers in the Church of Christ is of the utmost consequence to its stability and increase. 2. It appears that Christians was the first general appellative of the followers of our blessed Lord; and there is presumptive evidence, as we have seen, that this appellative came by Divine appointment. How very few of those who profess this religion are satisfied with this title! That very Church that arrogates all to itself has totally abandoned this title, and its members call themselves Roman Catholics, which is absurd; because the adjective and substantive include opposite ideas: catholic signifies universal; and Roman signifies of or belonging to Rome. If it be merely Roman, it cannot be catholic; if it be catholic, it cannot be confined to Rome; but it is not catholic nor universal, in any sense of the word, for it contains but a small part of the people who profess Christianity. The term Protestant has more common sense in it; but not much more piety. Almost all sects and parties proceed in the same line; but Christian is a title seldom heard of, and the spirit and practice of Christianity but rarely occur. When all return to the spirit of the Gospel, they will probably resume the appellative of Christians. 3. An early fruit of Christianity was mercy to the poor; and especially to the poor followers of Christ. He has left the poor ever with us, as his representatives, to exercise our bowels of commiseration, and thus teach us to feel and practice mercy. To every man professing Christianity, the religion of Jesus Christ says most authoritatively, With every man who is pinched by poverty, share what the providence of God has not made absolutely necessary for thy own support. What God has given us more than we need is entrusted to us for the benefit of those that are in poverty and affliction. He who can, and does not, help the poor, is a disgrace to Christianity; and he who does not lend his hand for the support of the cause of God is a worthless member of the Church of Christ. He who shows no mercy shall have judgment without mercy. And he who spends in pampering the flesh what should be given to the poor shall have a fearful account to give in the day of the Lord.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 1:15
- Act 6:5
- Act 6:1
- Act 11:22
- Act 11:19-22
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Luke
- Gospel
- Stephen
- Christ
- Lord
- Roman Catholics
- Rome
- Roman
- Christianity
- Christians
Exposition: Acts 11:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Which also they did, and sent it to the elders by the hands of Barnabas and Saul.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
21
Generated editorial witnesses
9
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Rom 8:1-3
- Rom 8:4-17
- Rom 8:18
- Rom 8:19-21
- Rom 8:22
- Rom 8:23
- Rom 8:24
- Rom 8:25
- Rom 8:26
- Rom 8:27
- Rom 8:28
- Rom 8:29
- Rom 8:30
- Acts 11:1
- Acts 11:2
- Acts 11:3
- Acts 11:4
- Acts 11:5
- Acts 11:6
- Acts 11:7
- Acts 11:8
- Acts 11:9
- Acts 11:10
- Acts 11:11
- Acts 11:12
- Acts 11:13
- Act 10:6
- Act 10:33
- Acts 11:14
- Acts 11:15
- Act 1:5
- Acts 11:16
- Acts 11:17
- Act 15:5
- Act 21:21
- Acts 11:18
- Act 8:1
- Act 21:2
- Act 21:3
- Act 4:30
- Acts 11:19
- Act 6:1-15
- Act 9:29
- Act 6:1
- Acts 11:20
- Acts 11:21
- Acts 11:22
- Acts 11:23
- Acts 11:24
- Act 9:30
- Acts 11:25
- Act 4:36
- Mat 2:12
- Act 10:22
- Act 26:28
- 1Pet 4:16
- Acts 11:26
- Gen 20:7
- Act 11:28
- Rom 12:4
- Eph 2:20
- Eph 3:5
- Eph 4:11
- Acts 11:27
- Act 21:10
- Acts 11:28
- Acts 11:29
- Act 1:15
- Act 6:5
- Act 11:22
- Act 11:19-22
- Acts 11:30
Named authorities or texts surfaced in commentary
- Jerusalem
- Gentiles
- Cornelius
- Stephen
- Phoenice
- Cyprus
- Antioch
- Saul
- Christians
- Emperor Claudias
- Judea
- Calmet
- Caesarea
- Palestine
- Pagans
- Greeks
- Syrians
- St
- Church
- New Testament
- Jew
- Jews
- Codex Bezae
- Luke
- Gospel
- Ray
- Arise
- Peter
- Lord
- And
- Joppa
- Simon
- But
- Jesus
- Jesus Christ
- Therefore
- Viz
- Holy Spirit
- Moses
- Pharisees
- Phoenicia
- Syria
- Mediterranean Sea
- Tyre
- Sidon
- Antiochus Seleucus
- Orontes
- Vulgate
- Cyrenaica
- Africa
- Marmarica
- Regio Syrtica
- Mediterranean
- Sahara
- Cairoan
- Eusebius
- Olympiad
- Christ
- Romans
- Arabs
- Turks
- The Hellenists
- Grecians
- Syriac
- Arabic
- Coptic
- Ethiopic
- Itala
- Chrysostom
- Theophylact
- Oecumenius
- Hellenistic Jews
- Asiatics
- Europe Franks
- Scripture
- Christianity
- Rome
- Christ Jesus
- Christian Church
- Holy Ghost
- Behold
- To Tarsus
- Philo
- Plato
- Barnabas
- Pythagoras
- Now
- Tarsus
- Antioch Christians
- If
- Nazarenes
- Galileans
- Father
- Christian
- Agabus
- Divine Spirit
- Josephus
- Claudius
- Dion Cassius
- Ostia
- Ant
- Cuspius Fadus
- An
- Abrahami
- October
- English
- Vid
- Euseb
- Chron
- Scalig
- Tacitus
- Annal
- That Helena
- Adiabene
- Alexandria
- Cuspids Fadus
- Queen Helena
- Dr
- This
- Fadus
- Mr
- Whiston
- Agrippa
- Observat
- Nov
- Test
- Ovid
- Roman Catholics
- Roman
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Commentary Witness
Acts 11:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 11:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness