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_6
- Primary Witness Text: And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: Whom they set before the apostles: and when they had prayed, they laid their hands on them. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. And they...
Connected dataset overlay
- Connected ID:
Acts_6
- Chapter Blob Preview: And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among y...
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 6:1
Greek
Ἐν δὲ ταῖς ἡμέραις ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἑβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν.En de tais emerais taytais plethynonton ton matheton egeneto goggysmos ton Elleniston pros toys Ebraioys oti paretheoroynto en te diakonia te kathemerine ai cherai ayton.
KJV: And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
AKJV: And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
ASV: Now in these days, when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration.
YLT: And in these days, the disciples multiplying, there came a murmuring of the Hellenists at the Hebrews, because their widows were being overlooked in the daily ministration,
Exposition: Acts 6:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.'. 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 6:2
Greek
προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν· Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·proskalesamenoi de oi dodeka to plethos ton matheton eipan· Oyk areston estin emas kataleipsantas ton logon toy theoy diakonein trapezais·
KJV: Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
AKJV: Then the twelve called the multitude of the disciples to them, and said, It is not reason that we should leave the word of God, and serve tables.
ASV: And the twelve called the multitude of the disciples unto them, and said, It is not fit that we should forsake the word of God, and serve tables.
YLT: and the twelve, having called near the multitude of the disciples, said, `It is not pleasing that we, having left the word of God, do minister at tables;
Commentary WitnessActs 6:2Quoted commentary witness
Commentary Witness
Acts 6:2
Verse 2 It is not reason - Ουκ αρεστον εστι, it is not pleasing, proper, or fitting, that we should leave the word of God, that we should give up ourselves, or confide to others, the doctrine of salvation which God has commanded us to preach unto the people. And serve tables - Become providers of daily bread for your widows and poor: others can do this, to whom our important office is not intrusted.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
Exposition: Acts 6:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.'. 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 6:3
Greek
ἐπισκέψασθε ⸀δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις ⸀πνεύματος καὶ σοφίας, οὓς ⸀καταστήσομεν ἐπὶ τῆς χρείας ταύτης·episkepsasthe de, adelphoi, andras ex ymon martyroymenoys epta plereis pneymatos kai sophias, oys katastesomen epi tes chreias taytes·
KJV: Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
AKJV: Why, brothers, look you out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
ASV: Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business.
YLT: look out, therefore, brethren, seven men of you who are well testified of, full of the Holy Spirit and wisdom, whom we may set over this necessity,
Commentary WitnessActs 6:3Quoted commentary witness
Commentary Witness
Acts 6:3
Verse 3 Wherefore - look ye out among you seven men - Choose persons in whom ye can all confide, who will distribute the provisions impartially, and in due time; and let these persons be the objects of the choice both of the Hebrews and Hellenists, that all cause of murmuring and discontent may be done away. Though seven was a sacred number among the Jews, yet there does not appear to be any mystery intended here. Probably the seven men were to take each his day of service; and then there would be a superintendent for these widows, etc., for each day of the week. Of honest report - Μαρτυρουμενους Persons to whose character there is authentic testimony, well known and accredited. Full of the Holy Ghost - Saved into the spirit of the Gospel dispensation; and made partakers of that Holy Ghost by which the soul is sanctified, and endued with those graces which constitute the mind that was in Christ. And wisdom - Prudence, discretion, and economy; for mere piety and uprightness could not be sufficient, where so many must be pleased, and where frugality, impartiality, and liberality, must ever walk hand in hand. Whom we may appoint - Instead of καταστησωμεν, we may appoint, καταστησομεν, we shall appoint, is the reading of ABCDE, and several others. It makes, however, very little difference in the sense.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hellenists
- Jews
- Christ
- Prudence
Exposition: Acts 6:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.'. 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 6:4
Greek
ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν.emeis de te proseyche kai te diakonia toy logoy proskarteresomen.
KJV: But we will give ourselves continually to prayer, and to the ministry of the word.
AKJV: But we will give ourselves continually to prayer, and to the ministry of the word. ¶
ASV: But we will continue stedfastly in prayer, and in the ministry of the word.
YLT: and we to prayer, and to the ministration of the word, will give ourselves continually.'
Commentary WitnessActs 6:4Quoted commentary witness
Commentary Witness
Acts 6:4
Verse 4 We will give ourselves continually to prayer - Προσκαρτερησομεν, We will steadfastly and invariably attend, we will carefully keep our hearts to this work. The word is very emphatic. To prayer. - See this defined, Mat 6:5 (note). Even apostles could not live without prayer; they had no independent graces; what they had could not be retained without an increase; and for this increase they must make prayer and supplication, depending continually on their God. Ministry of the word - Διακονιᾳ του λογου, The deaconship of the word. The continual proclamation of the Gospel of their Lord; and, to make this effectual to the souls of the hearers, they must continue in prayer: a minister who does not pray much, studies in vain. The office of deacon, διακονος, came to the Christian from the Jewish Church. Every synagogue had at least three deacons, which were called פרנסים parnasim, from פרנס parnes, to feed, nourish, support, govern. The פרנס parnas, or deacon, was a sort of judge in the synagogue; and, in each, doctrine and wisdom were required, that they might be able to discern and give right judgment in things both sacred and civil. The חזן chazan, and שמש shamash, were also a sort of deacons. The first was the priest's deputy; and the last was, in some cases, the deputy of this deputy, or the sub-deacon. In the New Testament the apostles are called deacons, 2Cor 6:4; Eph 3:7; Col 1:23 : see also 2Cor 11:15. Christ himself, the Shepherd and Bishop of souls, is called the deacon of the circumcision, λεγω δε Χριστον Ιησουν διακονον γεγενησθαι περιτομης, Rom 15:8. As the word implies to minister or serve, it was variously applied, and pointed out all those who were employed in helping the bodies or souls of men; whether apostles, bishops, or those whom we call deacons. Some remark that there were two orders of deacons: 1. Διακονοι της τραπιζης, deacons of the Table, whose business it was to take care of the alms collected in the Church, and distribute them among the poor, widows, etc. 2. Διακονοι του λογου, deacons of the Word, whose business it was to preach, and variously instruct the people. It seems that after the persecution raised against the apostolic Church, in consequence of which they became dispersed, the deaconship of tables ceased, as did also the community of goods; and Philip, who was one of these deacons, who at first served tables, betook himself entirely to preaching of the word: see Act 8:4, etc. In the primitive Church, it is sufficiently evident that the deacons gave the bread and wine in the Eucharist to the believers in the Church, and carried it to those who were absent, Just. Mar. Apol. ii. p. 162; they also preached, and in some cases administered baptism. See Suicer on the words Διακονος, Κηρυσσω, and Βαπτισμα. But it appears they did the two last by the special authority of the bishop. In the ancient Roman Church, and in the Romish Church, the number of seven deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocaesarea it was decreed that this number should never be exceeded, even in the largest cities: vide Concil. Neocaesar. Canon. xiv. other Churches varied this number; and the Church of Constantinople had not less than one hundred. Deacons were ordained by the bishops, by imposition of hands. None was ordained deacon till he was twenty-five years of age, and we find that it was lawful for them to have wives. See Suicer under the word Διακονος, and see the note on Mat 20:26. In the Church of England, (the purest and nearest to the apostolical model in doctrine and discipline of all national Churches), a deacon receives ordination by the imposition of the hands of a bishop, in consequence of which he can preach, assist in the sacrament of the Lord's Supper, and in general perform any sacred office, except consecrating the elements, and pronouncing the absolution. No person in this Church can be ordained deacon till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were deaconesses, both in the apostolic and primitive Church, who had principally the care of the women, and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assisted in preparing the female candidates for baptism. At present, the office for which the seven deacons were appointed is, in the Church of England, filled by the churchwardens and overseers of the poor; in other Churches and religious societies, by elders, stewards, etc., chosen by the people, and appointed by the minister.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 6:5
- 2Cor 6:4
- Eph 3:7
- Col 1:23
- 2Cor 11:15
- Rom 15:8
- Act 8:4
- Mat 20:26
Named authorities or texts detected in the witness
- Ray
- Lord
- Jewish Church
- Table
- Church
- Word
- Philip
- Just
- Mar
- Apol
- Roman Church
- Romish Church
- Concil
- Neocaesar
- Canon
- England
- Supper
- Abp
- Canterbury
Exposition: Acts 6:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But we will give ourselves continually to prayer, and to the ministry of the word.'. 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 6:5
Greek
καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα ⸀πλήρης πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα,kai eresen o logos enopion pantos toy plethoys, kai exelexanto Stephanon, andra pleres pisteos kai pneymatos agioy, kai Philippon kai Prochoron kai Nikanora kai Timona kai Parmenan kai Nikolaon proselyton Antiochea,
KJV: And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
AKJV: And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
ASV: And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaüs a proselyte of Antioch;
YLT: And the thing was pleasing before all the multitude, and they did choose Stephen, a man full of faith and the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch,
Commentary WitnessActs 6:5Quoted commentary witness
Commentary Witness
Acts 6:5
Verse 5 Stephen, a man full of faith and of the Holy Ghost - A person every way properly fitted for his work; and thus qualified to be the first martyr of the Christian Church. Nicolas, a proselyte of Antioch - A heathen Greek, who had not only believed in the God of Israel, but had also received circumcision, and consequently was a proselyte of the covenant; for, had he been only a proselyte of the gate, the Jews could not have associated with him. On the word proselyte, see the note on Exo 12:43. As this is the only proselyte mentioned here, we may presume that all the rest were native Jews. From this Nicolas, it is supposed that the sect called Nicolaitans, mentioned Rev 2:6, Rev 2:15, derived their origin. Dr. Lightfoot doubts this, and rather inclines to derive the name "from ניכולא nicola, let us eat together; those brutes encouraging each other to eat meats offered to idols, like those in Isa 22:13, who said, Let us eat flesh and drink wine, etc." Both Irenaeus and Epiphanius derive this sect from Nicolas the deacon. Clemens Alexandrinus gives this Nicolas a good character, even while he allows that the sect who taught the community of wives pretended to derive their origin from him. See on Rev 2:6 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rev 2:6
- Rev 2:15
- Isa 22:13
Named authorities or texts detected in the witness
- Stephen
- Christian Church
- Nicolas
- Greek
- Israel
- Jews
- Nicolaitans
- Dr
Exposition: Acts 6:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of 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 6:6
Greek
οὓς ἔστησαν ἐνώπιον τῶν ἀποστόλων, καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας.oys estesan enopion ton apostolon, kai proseyxamenoi epethekan aytois tas cheiras.
KJV: Whom they set before the apostles: and when they had prayed, they laid their hands on them.
AKJV: Whom they set before the apostles: and when they had prayed, they laid their hands on them.
ASV: whom they set before the apostles: and when they had prayed, they laid their hands upon them.
YLT: whom they did set before the apostles, and they, having prayed, laid on them their hands.
Commentary WitnessActs 6:6Quoted commentary witness
Commentary Witness
Acts 6:6
Verse 6 And when they had prayed - Instead of και, and, the Codex Bezae reads οἱτινες, who, referring the act of praying to the apostles, which removes a sort of ambiguity. The apostles prayed for these persons, that they might in every respect be qualified for their office, and be made successful in it. And, when they had done this, they laid their hands upon them, and by this rite appointed them to their office. So then, it plainly appears that the choice of the Church was not sufficient: nor did the Church think it sufficient; but, as they knew their own members best, the apostles directed them, Act 6:3, to choose those persons whom they deemed best qualified, according to the criterion laid down by the apostles themselves, that they should be of honest report, and full of the Holy Ghost and wisdom. Let us examine the process of this business: 1. There was an evident necessity that there should be more helpers in this blessed work 2. The apostles called the disciples together, that they might consider of this necessity and provide for it, Act 6:3. 3. They directed the disciples to choose out from among themselves such persons as they judged the most proper for the work. 4. They gave them the criterion by which their choice should be directed; not any man, not every man, not their nearest relative, or best beloved friend; but such as were of honest report, whose public character was known to be unblemished; and men who were full of the Holy Ghost, the influence of which would keep all right within, and direct their hearts into all truth; and men who were known to be men of prudence and economy, for not every good and pious man may be proper for such a work. 5. Seven persons being chosen by the disciples, according to this criterion, are presented to the apostles for their approbation and confirmation. 6. The apostles, receiving them from the hands of the Church, consecrated them to God by prayer, imploring his blessing on them and their labor. 7. When this was done, they laid their hands upon them in the presence of the disciples, and thus appointed them to this sacred and important work; for it is evident they did not get their commission merely to serve tables, but to proclaim, in connection with and under the direction of the apostles, the word of life. Let no man say that any of the things here enumerated was unnecessary, and let no Church pretend or affect to do without them. 1. No preacher or minister should be provided till there is a place for him to labor in, and necessity for his labor. 2. Let none be imposed upon the Church of Christ who is not of that Church, well known and fully approved by that branch of it with which he was connected. 3. Let none be sent to publish salvation from sin, and the necessity of a holy life, whose moral character cannot bear the strictest scrutiny among his neighbors and acquaintance. 4. Let none, however moral, or well reported of, be sent to convert souls, who has not the most solid reason to believe that he is moved thereto by the Holy Ghost. 5. Let those who have the power to appoint see that the person be a man of wisdom, i.e. sound understanding - for a witling or a blockhead, however upright, will never make a Christian minister; and that he be a man of prudence, knowing how to direct his own concerns, and those of the Church of God, with discretion. 6. Let no private person, nor number of private members in a Church, presume to authorize such a person, though in every way qualified to preach the Gospel; for even the one hundred and twenty primitive disciples did not arrogate this to themselves. 7. Let the person be brought to those to whom God has given authority in the Church, and let them, after most solemnly invoking God, lay their hands upon him, according to the primitive and apostolic plan, and thus devote him to the work of the ministry. 8. Let such a one from that moment consider himself the property of God and his Church, and devote all his time, talents, and powers, to convert sinners, and build up believers in their most holy faith. 9. And let the Church of God consider such a person as legitimately and divinely sent, and receive him as the ambassador of Christ.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 6:3
Named authorities or texts detected in the witness
- Ovid
- Ray
- And
- Holy Ghost
- Church
- Gospel
- Christ
Exposition: Acts 6:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whom they set before the apostles: and when they had prayed, they laid their hands on 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 6:7
Greek
Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει.Kai o logos toy theoy eyxanen, kai eplethyneto o arithmos ton matheton en Ieroysalem sphodra, polys te ochlos ton iereon ypekoyon te pistei.
KJV: And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
AKJV: And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
ASV: And the word of God increased; and the number of the disciples multiplied in Jerusalem exceedingly; and a great company of the priests were obedient to the faith.
YLT: And the word of God did increase, and the number of the disciples did multiply in Jerusalem exceedingly; a great multitude also of the priests were obedient to the faith.
Commentary WitnessActs 6:7Quoted commentary witness
Commentary Witness
Acts 6:7
Verse 7 The word of God increased - By such preachers as the apostles and these deacons, no wonder the doctrine of God increased - became widely diffused and generally known; in consequence of which, the number of the disciples must be greatly multiplied: for God will ever bless his own word, when ministered by those whom he has qualified to proclaim it. A great company of the priests were obedient to the faith - This was one of the greatest miracles wrought by the grace of Christ: that persons so intent on the destruction of Christ, his apostles, and his doctrine, should at last espouse that doctrine, is astonishing; and that they who had withstood the evidence of the miracles of Christ should have yielded to the doctrine of his death and resurrection, is worthy of note. And from this we may learn that it is not by miracles that sinners are to be converted unto God, but by the preaching of Christ dying for their offenses, and rising again for their justification. Instead of ἱερεων, priests, a few MSS., and the Syriac, read Ιουδαιων, Jews; for the copyists seem to be struck here with two difficulties: 1. That such persons as these priests could be converted. 2. That the word οχλος, company, or multitude, could with propriety be applied to this class, which must have been inconsiderable in their numbers, when compared with the rest of the Jews. To preserve the ancient reading, which is undoubtedly genuine, some have altered the text by conjecture; and, by putting a comma after οχλος, and a και before των ἱερεων, make the text read thus: And a great multitude, and some of the priests, were obedient to the faith. This conjecture is unnecessary, as there is no such difficulty here as to require so desperate an expedient, which is not recommended by the evidence of a single MS. or version. 1. The grace of Christ Jesus can save even a murderous Jewish priest: his death is a grand atonement for all crimes and for the worst of sinners. 2. In the twenty-four courses of priests, there was not a multitude merely, but multitudes: indeed the number of ecclesiastics at Jerusalem was enormous. A great company out of these might be converted, and yet multitudes be left behind.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Christ
- Syriac
- Jews
Exposition: Acts 6:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.'. 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 6:8
Greek
Στέφανος δὲ πλήρης ⸀χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ.Stephanos de pleres charitos kai dynameos epoiei terata kai semeia megala en to lao.
KJV: And Stephen, full of faith and power, did great wonders and miracles among the people.
AKJV: And Stephen, full of faith and power, did great wonders and miracles among the people. ¶
ASV: And Stephen, full of grace and power, wrought great wonders and signs among the people.
YLT: And Stephen, full of faith and power, was doing great wonders and signs among the people,
Commentary WitnessActs 6:8Quoted commentary witness
Commentary Witness
Acts 6:8
Verse 8 Stephen, full of faith and power - Instead of πιϚεως, faith, χαριτος, grace, is the reading of ABD, several others, the Syriac of Erpen, the Coptic, Armenian, Vulgate, and some of the fathers. This reading Griesbach has admitted into the text. Some MSS. join both readings. Stephen was full of faith - gave unlimited credence to the promises of his Lord; he was full of grace - receiving the fulfillment of those promises, he enjoyed much of the unction of the Divine Spirit, and much of the favor of his God; and, in consequence, he was full of power, δυναμεως, of the Divine energy by which he was enabled to work great wonders and miracles among the people.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Vulgate
- Stephen
- Erpen
- Coptic
- Armenian
- Lord
- Divine Spirit
Exposition: Acts 6:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Stephen, full of faith and power, did great wonders and miracles among the people.'. 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 6:9
Greek
ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων καὶ Κυρηναίων καὶ Ἀλεξανδρέων καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας συζητοῦντες τῷ Στεφάνῳ,anestesan de tines ton ek tes synagoges tes legomenes Libertinon kai Kyrenaion kai Alexandreon kai ton apo Kilikias kai Asias syzetoyntes to Stephano,
KJV: Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.
AKJV: Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.
ASV: But there arose certain of them that were of the synagogue calledthe synagogueof the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
YLT: and there arose certain of those of the synagogue, called of the Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia, and Asia, disputing with Stephen,
Commentary WitnessActs 6:9Quoted commentary witness
Commentary Witness
Acts 6:9
Verse 9 The synagogue - of the Libertines, etc. - That Jews and proselytes from various countries had now come up to Jerusalem to bring offerings, and to attend the feast of pentecost, we have already seen, Act 2:9-11. The persons mentioned here were foreign Jews, who appear to have had a synagogue peculiar to themselves at Jerusalem, in which they were accustomed to worship when they came to the public festivals. Various opinions have been entertained concerning the Libertines mentioned here: Bp. Pearce's view of the subject appears to me to be the most correct. "It is commonly thought that by this name is meant the sons of such Jews as had been slaves, and obtained their freedom by the favor of their masters; but it is to be observed that with these Libertines the Cyrenians and Alexandrians are here joined, as having one and the same synagogue for their public worship. And it being known that the Cyrenians (Act 2:10) lived in Libya, and the Alexandrians in the neighborhood of it, it is most natural to look for the Libertines too in that part of the world. Accordingly we find Suidas, in his Lexicon, saying, upon the word Λιβερτινοι, that it is ονομα του εθνους, the name of a people. And in Gest. Collationis Carthagine habitae inter Catholicos et Donatistas, published with Optatus's works, Paris, 1679, (No. 201, and p. 57), we have these words: Victor episcopus Ecclesiae Catholicae Libertinensis dixit, Unitas est illic, publicam non latet conscientiam. Unity is there: all the world knows it. From these two passages it appears that there was in Libya a town or district called Libertina, whose inhabitants bore the name of Λιβερτινοι, Libertines, when Christianity prevailed there. They had an episcopal see among them, and the above-mentioned Victor was their bishop at the council of Carthage, in the reign of the Emperor Honorius. And from hence it seems probable that the town or district, and the people, existed in the time of which Luke is here speaking. They were Jews, (no doubt), and came up, as the Cyrenian and Alexandrian Jews did, to bring their offerings to Jerusalem, and to worship God in the temple there. Cunaeus, in his Rep. Hebr. ii. 23, says that the Jews who lived in Alexandria and Libya, and all other Jews who lived out of the Holy Land, except those of Babylon and its neighborhood, were held in great contempt by the Jews who inhabited Jerusalem and Judea; partly on account of their quitting their proper country, and partly on account of their using the Greek language, and being quite ignorant of the other. For these reasons it seems probable that the Libertines, Cyrenians, and Alexendrians, had a separate synagogue; (as perhaps the Cilicians and those of Asia had); the Jews of Jerusalem not suffering them to be present in their synagogues, or they not choosing to perform their public service in synagogues where a language was used which they did not understand." It is supposed, also, that these synagogues had theological, if not philosophical, schools attached to them; and that it was the disciples or scholars of these schools who came forward to dispute with Stephen, and were enraged because they were confounded. For it is not an uncommon custom with those who have a bad cause, which can neither stand the test of Scripture nor reason, to endeavor to support it by physical when logical force has failed; and thus: - "Prove their doctrine orthodox, By apostolic blows and knocks." In the reign of Queen Mary, when popery prevailed in this country, and the simplest women who had read the Bible were an overmatch for the greatest of the popish doctors; as they had neither Scripture nor reason to allege, they burned them alive, and thus terminated a controversy which they were unable to maintain. The same cause will ever produce the same effect: the Libertines, Cilicians, Cyrenians, and Alexandrians, pursued this course: Stephen confounded them by Scripture and reason, and they beat his brains out with stones! This was the most effectual way to silence a disputant whose wisdom they could not resist. In the same way were the Protestants treated, when by Scripture and reason they had shown the absurdity and wickedness of that anti-christian system which the fire and the sword were brought forth to establish. These persecutors professed great concern at first for the souls of those whom they variously tortured, and at last burned; but their tender mercies were cruel, and when they gave up the body to the flames, they most heartily consigned the soul to Satan. Scires sanguine natos: their conduct proclaimed their genealogy.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 2:9-11
- Act 2:10
Named authorities or texts detected in the witness
- Pearce
- Philo
- Libertines
- Jews
- Jerusalem
- Bp
- Libya
- Suidas
- Lexicon
- Gest
- Donatistas
- Paris
- No
- Libertina
- Carthage
- Emperor Honorius
- Cunaeus
- Rep
- Hebr
- Holy Land
- Judea
- Cyrenians
- Alexendrians
- Stephen
- Queen Mary
- Cilicians
- Alexandrians
- Satan
Exposition: Acts 6:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.'. 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 6:10
Greek
καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει.kai oyk ischyon antistenai te sophia kai to pneymati o elalei.
KJV: And they were not able to resist the wisdom and the spirit by which he spake.
AKJV: And they were not able to resist the wisdom and the spirit by which he spoke.
ASV: And they were not able to withstand the wisdom and the Spirit by which he spake.
YLT: and they were not able to resist the wisdom and the spirit with which he was speaking;
Commentary WitnessActs 6:10Quoted commentary witness
Commentary Witness
Acts 6:10
Verse 10 They there not able to resist the wisdom, etc. - He was wise, well exercised and experienced, in Divine things; and, as appears by his defense, in the following chapter, well versed in the Jewish history. The spirit by which he spake was the Holy Spirit, and its power was irresistible. They were obliged either to yield to its teachings, or were confounded by its truth. Several MSS. add to this verse, because he reproved them with boldness, they could not resist the truth. This reading is not genuine, though it exists (but in different forms) in some good MSS.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Holy Spirit
Exposition: Acts 6:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they were not able to resist the wisdom and the spirit by which he spake.'. 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 6:11
Greek
τότε ὑπέβαλον ἄνδρας λέγοντας ὅτι Ἀκηκόαμεν αὐτοῦ λαλοῦντος ῥήματα βλάσφημα εἰς Μωϋσῆν καὶ τὸν θεόν·tote ypebalon andras legontas oti Akekoamen aytoy laloyntos remata blasphema eis Moysen kai ton theon·
KJV: Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.
AKJV: Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.
ASV: Then they suborned men, who said, We have heard him speak blasphemous words against Moses, and against God.
YLT: then they suborned men, saying--`We have heard him speaking evil sayings in regard to Moses and God.'
Commentary WitnessActs 6:11Quoted commentary witness
Commentary Witness
Acts 6:11
Verse 11 Then they suborned men - Ὑπεβαλον. They made underhand work; got associated to themselves profligate persons, who for money would swear any thing. Blasphemous words against Moses, and against God - This was the most deadly charge they could bring against him. We have already seen, Mat 9:4, that blasphemy, when against God, signifies speaking impiously of his nature, attributes, or works; and, when against men, it signifies speaking injuriously of their character, blasting their reputation, etc. These false witnesses came to prove that he had blasphemed Moses by representing him as an impostor, or the like; and God, by either denying his being, his providence, the justice of his government, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 9:4
Named authorities or texts detected in the witness
- Ovid
- Moses
Exposition: Acts 6:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against 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 6:12
Greek
συνεκίνησάν τε τὸν λαὸν καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς, καὶ ἐπιστάντες συνήρπασαν αὐτὸν καὶ ἤγαγον εἰς τὸ συνέδριον,synekinesan te ton laon kai toys presbyteroys kai toys grammateis, kai epistantes synerpasan ayton kai egagon eis to synedrion,
KJV: And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,
AKJV: And they stirred up the people, and the elders, and the scribes, and came on him, and caught him, and brought him to the council,
ASV: And they stirred up the people, and the elders, and the scribes, and came upon him, and seized him, and brought him into the council,
YLT: They did stir up also the people, and the elders, and the scribes, and having come upon him , they caught him, and brought him to the sanhedrim;
Commentary WitnessActs 6:12Quoted commentary witness
Commentary Witness
Acts 6:12
Verse 12 And they - The Libertines, etc., mentioned before, stirred up the people - raised a mob against him, and, to assist and countenance the mob, got the elders and scribes to conduct it, who thus made themselves one with the basest of the people, whom they collected; and then, altogether, without law or form of justice, rushed on the good man, seized him, and brought him to a council who, though they sat in the seat of judgment, were ready for every evil work.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- The Libertines
Exposition: Acts 6:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,'. 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 6:13
Greek
ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας· Ὁ ἄνθρωπος οὗτος οὐ παύεται ⸂λαλῶν ῥήματα⸃ κατὰ τοῦ τόπου τοῦ ⸀ἁγίου καὶ τοῦ νόμου,estesan te martyras pseydeis legontas· O anthropos oytos oy payetai lalon remata kata toy topoy toy agioy kai toy nomoy,
KJV: And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:
AKJV: And set up false witnesses, which said, This man ceases not to speak blasphemous words against this holy place, and the law:
ASV: and set up false witnesses, who said, This man ceaseth not to speak words against this holy place, and the law:
YLT: they set up also false witnesses, saying, `This one doth not cease to speak evil sayings against this holy place and the law,
Commentary WitnessActs 6:13Quoted commentary witness
Commentary Witness
Acts 6:13
Verse 13 Against this holy place - The temple, that it shall be destroyed. And the law - That it cannot give life, nor save from death. It is very likely that they had heard him speak words to this amount, which were all as true as the spirit from which they proceeded; but they gave them a very false colouring, as we see in the succeeding verse.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:13
Source lane
Apologetics Bible source bundle
Exposition: Acts 6:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:'. 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 6:14
Greek
ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωϋσῆς.akekoamen gar aytoy legontos oti Iesoys o Nazoraios oytos katalysei ton topon toyton kai allaxei ta ethe a paredoken emin Moyses.
KJV: For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.
AKJV: For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.
ASV: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered unto us.
YLT: for we have heard him saying, That this Jesus the Nazarean shall overthrow this place, and shall change the customs that Moses delivered to us;'
Commentary Witness (Generated)Acts 6:14Generated editorial synthesis
Commentary Witness (Generated)
Acts 6:14
Acts 6:14 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: 'For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.'. 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 6:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 6:14
Named authorities or texts detected in the witness
- Moses
- Jesus
Exposition: Acts 6:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.'. 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 6:15
Greek
καὶ ἀτενίσαντες εἰς αὐτὸν ⸀πάντες οἱ καθεζόμενοι ἐν τῷ συνεδρίῳ εἶδον τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου.kai atenisantes eis ayton pantes oi kathezomenoi en to synedrio eidon to prosopon aytoy osei prosopon aggeloy.
KJV: And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.
AKJV: And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.
ASV: And all that sat in the council, fastening their eyes on him, saw his face as it had been the face of an angel.
YLT: and gazing at him, all those sitting in the sanhedrim saw his face as it were the face of a messenger.
Commentary WitnessActs 6:15Quoted commentary witness
Commentary Witness
Acts 6:15
Verse 15 Saw his face, as it had been the face of an angel - Sayings like this are frequent among the Jewish writers, who represent God as distinguishing eminent men by causing a glory to shine from their faces. Rabbi Gedalia said that, "when Moses and Aaron came before Pharaoh, they appeared like those angels which minister before the face of the Lord; for their stature appeared greater, and the splendor of their faces was like the sun, and their eyes like the wheels of the sun; their beard like clusters of grapes, and their words like thunder and lightning; and that, through fear of them, those who were present fell to the earth." The like is said of Moses, in Debarim Rabba, fol. 75. that "when Sammael (Satan) came to Moses, the splendor of his face was like the sun, and himself resembled an angel of God." The reader may find several similar sayings in Schoettgen. It appears that the light and power of God which dwelt in his soul shone through his face, and God gave them this proof of the falsity of the testimony which was now before them; for, as the face of Stephen now shone as the face of Moses did when he came down from the mount, it was the fullest proof that he had not spoken blasphemous words either against Moses or God, else this splendor of heaven had not rested upon him. The history of the apostolic Church is a series of wonders. Every thing that could prevent such a Church from being established, or could overthrow it when established, is brought to bear against it. The instruments employed in its erection and defense had neither might nor power, but what came immediately from God. They work, and God works with them; the Church is founded and built up; and its adversaries, with every advantage in their favor, cannot overthrow it. Is it possible to look at this, without seeing the mighty hand of God in the whole? He permits devils and wicked men to work - to avail themselves of all their advantages, yet counterworks all their plots and designs, turns their weapons against themselves, and promotes his cause by the very means that were used to destroy it. How true is the saying, There is neither might nor counsel against the Lord!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Pharaoh
- Lord
- Debarim Rabba
- Schoettgen
Exposition: Acts 6:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.'. 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
14
Generated editorial witnesses
1
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Act 6:1
- Act 6:2-6
- Act 6:7
- Act 6:8-10
- Act 6:11-14
- Act 6:15
- Acts 6:1
- Acts 6:2
- Acts 6:3
- Mat 6:5
- 2Cor 6:4
- Eph 3:7
- Col 1:23
- 2Cor 11:15
- Rom 15:8
- Act 8:4
- Mat 20:26
- Acts 6:4
- Rev 2:6
- Rev 2:15
- Isa 22:13
- Acts 6:5
- Act 6:3
- Acts 6:6
- Acts 6:7
- Acts 6:8
- Act 2:9-11
- Act 2:10
- Acts 6:9
- Acts 6:10
- Mat 9:4
- Acts 6:11
- Acts 6:12
- Acts 6:13
- Acts 6:14
- Acts 6:15
Named authorities or texts surfaced in commentary
- Hebrews
- Church
- Jerusalem
- Stephen
- Libertines
- Grecians
- Hellenists
- Jews
- Syriac
- Hellenes
- Greeks
- Pythagoreans
- Pythagorists
- Atticists
- Graecising Jews
- See Jamblicus
- De Vit
- Pyth
- Indeed
- Ovid
- Christ
- Prudence
- Ray
- Lord
- Jewish Church
- Table
- Word
- Philip
- Just
- Mar
- Apol
- Roman Church
- Romish Church
- Concil
- Neocaesar
- Canon
- England
- Supper
- Abp
- Canterbury
- Christian Church
- Nicolas
- Greek
- Israel
- Nicolaitans
- Dr
- And
- Holy Ghost
- Gospel
- Jesus
- Vulgate
- Erpen
- Coptic
- Armenian
- Divine Spirit
- Pearce
- Philo
- Bp
- Libya
- Suidas
- Lexicon
- Gest
- Donatistas
- Paris
- No
- Libertina
- Carthage
- Emperor Honorius
- Cunaeus
- Rep
- Hebr
- Holy Land
- Judea
- Cyrenians
- Alexendrians
- Queen Mary
- Cilicians
- Alexandrians
- Satan
- Holy Spirit
- Moses
- The Libertines
- Pharaoh
- Debarim Rabba
- Schoettgen
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Acts 6:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 6:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness