Paul's Mission in Pisidian Antioch
Acts 13:13-52
Acts.13.13 - Details
Original Text
Morphology
- Αναχθεντες: PART,aor,pass,nom,pl,m
- δε: CONJ
- απο: PREP
- της: ART,gen,sg,f
- Παφου: NOUN,gen,sg,m
- οι: ART,nom,pl,m
- περι: PREP
- Παυλον: NOUN,acc,sg,m
- ηλθον: VERB,aor,act,ind,3,pl
- εις: PREP
- Περγην: NOUN,acc,sg,f
- της: ART,gen,sg,f
- Παμφυλιας·Ιωαννης: NOUN,gen,sg,f;NOUN,nom,sg,m
- δε: CONJ
- αποχωρησας: PART,aor,act,nom,sg,m
- απ᾽αυτων: PREP+PRON,gen,pl,3
- υπεστρεψεν: VERB,aor,act,ind,3,sg
- εις: PREP
- Ιεροσολυμα: NOUN,acc,pl,n
Parallels
- Acts 13:5 (verbal): Introduces John (Mark) as the companion/attendant of Paul and Barnabas earlier in the same mission, providing the background for his departure in 13:13.
- Acts 12:25 (verbal): Records Barnabas and Saul returning from Jerusalem with John (called Mark), explaining how John Mark joined the mission prior to the journey that reaches Perga.
- Acts 15:37-39 (allusion): Recounts the later sharp disagreement between Paul and Barnabas over taking John Mark, explicitly citing Mark's earlier desertion in Pamphylia (Perga) as the reason—directly alluding back to 13:13.
- Acts 13:14 (structural): Continues the same travel narrative immediately after 13:13, describing the party's onward movement from Perga to Antioch in Pisidia and showing the next stage of the missionary route.
- Acts 14:24-26 (thematic): Describes the missionary circuit (through Pisidia and Pamphylia) and the eventual return to Syrian Antioch, thematically paralleling the itinerary and mission pattern evident in 13:13.
Alternative generated candidates
- Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia; and John, who was also called Mark, left them and returned to Jerusalem.
- Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia; but John, who was also called Mark, left them and returned to Jerusalem.
Acts.13.14 - Details
Original Text
Morphology
- αυτοι: PRON,nom,pl,3
- δε: CONJ
- διελθοντες: VERB,aor,act,ptcp,nom,pl,m
- απο: PREP
- της: ART,gen,sg,f
- Περγης: NOUN,gen,sg,f
- παρεγενοντο: VERB,aor,mid,ind,3,pl
- εις: PREP
- Αντιοχειαν: NOUN,acc,sg,f
- την: ART,acc,sg,f
- Πισιδιαν: NOUN,acc,sg,f
- και: CONJ
- εισελθοντες: PART,aor,act,nom,pl,m
- εις: PREP
- την: ART,acc,sg,f
- συναγωγην: NOUN,acc,sg,f
- τη: ART,dat,sg,f
- ημερα: NOUN,dat,sg,f
- των: ART,gen,pl,m
- σαββατων: NOUN,gen,pl,n
- εκαθισαν: VERB,aor,act,ind,3,pl
Parallels
- Luke 4:16 (structural): Jesus goes into the synagogue on the Sabbath to teach (a narrative precedent for Sabbath synagogue activity and public reading/teaching).
- Mark 1:21 (thematic): Jesus teaches in the Capernaum synagogue on the Sabbath—parallels the setting of synagogue teaching as central to ministry.
- Acts 14:1 (structural): Paul and Barnabas enter the synagogue at Iconium and speak so that many believe — mirrors the missionary pattern of first addressing Jews in the synagogue.
- Acts 17:2 (thematic): Paul goes into the synagogue in Thessalonica and reasons with Jews on three Sabbath days, reflecting the routine of Sabbath synagogue ministry.
- Acts 18:4 (structural): In Corinth Paul disputes in the synagogue and 'every Sabbath' reasons from the Scriptures—another instance of Sabbath synagogue evangelism in Paul's mission.
Alternative generated candidates
- From there they went on to Antioch in Pisidia. And on the Sabbath they entered the synagogue and sat down.
- From there they went on to Antioch in Pisidia. On the Sabbath they entered the synagogue and sat down.
Acts.13.15 - Details
Original Text
Morphology
- μετα: PREP
- δε: CONJ
- την: ART,acc,sg,f
- αναγνωσιν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- και: CONJ
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
- απεστειλαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- αρχισυναγωγοι: NOUN,nom,pl,m
- προς: PREP
- αυτους: PRON,acc,pl,m
- λεγοντες·Ανδρες: PART,pres,act,nom,pl,m
- αδελφοι: NOUN,nom,pl,m
- ει: VERB,pres,act,ind,2,sg
- τις: PRON,nom,sg,?
- εστιν: VERB,pres,act,ind,3,sg
- εν: PREP
- υμιν: PRON,dat,pl,2
- λογος: NOUN,nom,sg,m
- παρακλησεως: NOUN,gen,sg,f
- προς: PREP
- τον: ART,acc,sg,m
- λαον: NOUN,acc,sg,m
- λεγετε: VERB,pres,act,ind,2,pl
Parallels
- Luke 4:16-20 (structural): Jesus reads Scripture in the synagogue and is positioned to speak to the assembly — same synagogue-reading context and invitation to address the people.
- Nehemiah 8:2-8 (thematic): Public reading of the Law and explanation to the people; echoes the practice in Acts of reading 'the Law and the Prophets' to a gathered assembly.
- Deuteronomy 31:11-13 (allusion): Prescribes periodic public reading of the Law before the people — background law for Jewish synagogue practice reflected in Acts 13:15.
- Acts 17:2-3 (thematic): Paul and Silas reasoned in the synagogue from Scripture, explaining and proving that Jesus is the Messiah — similar synagogue discourse following scriptural reading.
- 1 Corinthians 14:3 (verbal): Uses the term 'paraklēsis' (encouragement/exhortation) for speech that builds up the congregation, paralleling Acts' invitation for any 'word of exhortation' to the people.
Alternative generated candidates
- After the reading of the Law and the Prophets the synagogue rulers sent to them, saying, “Brothers, if you have any word of exhortation for the people, speak.”
- After the reading from the Law and the Prophets, the rulers of the synagogue sent to them and said, "Brothers, if you have any word of exhortation for the people, speak."
Acts.13.16 - Details
Original Text
Morphology
- αναστας: VERB,aor,act,part,nom,sg,m
- δε: CONJ
- Παυλος: NOUN,nom,sg,m
- και: CONJ
- κατασεισας: VERB,aor,act,part,m,sg,nom
- τη: ART,dat,sg,f
- χειρι: NOUN,dat,sg,fem
- ειπεν·Ανδρες: VERB,aor,act,ind,3,sg
- Ισραηλιται: NOUN,voc,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- φοβουμενοι: VERB,pres,mid,part,nom,m,pl
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- ακουσατε: VERB,aor,act,imp,2,pl
Parallels
- Acts 3:12 (verbal): Begins with the same address 'Men of Israel' (Ἄνδρες Ἰσραηλῖται) calling the Jewish audience to hear, a similar rhetorical opening in synagogue/public proclamation.
- Acts 7:2 (structural): Stephen opens his defense with 'Men, brethren and fathers, hear' (Ἄνδρες ἀδελφοί καὶ πατέρες· ἀκούσατέ με), mirroring the 'stand up/gesture' and imperative to listen in a Jewish speech context.
- Acts 17:22 (structural): Paul's Areopagus address begins 'Men of Athens' (Ἄνδρες Ἀθηναῖοι), showing the same formula of addressing a specific audience group to introduce a public sermon or apologetic.
- Acts 10:35 (verbal): Uses the category 'those who fear God' (ὁ φοβούμενος αὐτόν) of people acceptable to God in every nation, paralleling the phrase 'and you who fear God' in Paul’s synagogue address and its inclusive concern.
Alternative generated candidates
- So Paul stood up, motioned with his hand, and said: “Men of Israel and you who fear God, give ear.
- Then Paul stood up, motioned with his hand, and said, "Men, brothers, Israelites—listen: The God of this people Israel chose our fathers and exalted the people while they lived as sojourners in the land of Egypt; he led them out with an uplifted arm.
Acts.13.17 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
- τουτου: DEM,gen,sg,m
- Ισραηλ: NOUN,voc,sg,m
- εξελεξατο: VERB,aor,mid,ind,3,sg
- τους: ART,acc,pl,m
- πατερας: NOUN,acc,pl,m
- ημων: PRON,gen,pl,1
- και: CONJ
- τον: ART,acc,sg,m
- λαον: NOUN,acc,sg,m
- υψωσεν: VERB,aor,act,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- παροικια: NOUN,dat,sg,f
- εν: PREP
- γη: NOUN,nom,sg,f
- Αιγυπτου: NOUN,gen,sg,f
- και: CONJ
- μετα: PREP
- βραχιονος: NOUN,gen,sg,m
- υψηλου: ADJ,gen,sg,m
- εξηγαγεν: VERB,aor,act,ind,3,sg
- αυτους: PRON,acc,pl,m
- εξ: PREP
- αυτης: PRO,gen,sg,f
Parallels
- Exodus 6:6 (verbal): Language of deliverance with a 'strong/outstretched arm' echoes Acts 13:17's 'with a high arm'—God bringing Israel out of Egypt (verbal motif).
- Deuteronomy 4:34 (allusion): Deuteronomy recalls God's selection of the patriarchs and mighty acts in Egypt; Acts alludes to the theme of God choosing 'our fathers' and rescuing Israel.
- Psalm 105:26–38 (thematic): Psalm retells the calling of Moses, Israel's sojourn in Egypt, and the Exodus under God's power—paralleling Acts' summary of those events.
- Acts 7:17–36 (structural): Stephen's speech presents the same sequence—God choosing the fathers, Israel's time in Egypt, and God leading them out—closely paralleling Paul's outline in Acts 13:17.
- Nehemiah 9:9 (thematic): Nehemiah's prayer recalls God seeing Israel's affliction, choosing their fathers, and delivering them from Egypt—matching Acts' emphasis on divine election and rescue.
Alternative generated candidates
- The God of this people Israel chose our fathers and exalted the people while they dwelt as foreigners in the land of Egypt; he brought them out with mighty power,
- For about forty years he bore with their conduct in the wilderness.
Acts.13.18 - Details
Original Text
Morphology
- και: CONJ
- ως: ADV
- τεσσερακονταετη: ADJ,acc,sg,m
- χρονον: NOUN,acc,sg,m
- ετροποφορησεν: VERB,aor,act,ind,3,sg
- αυτους: PRON,acc,pl,m
- εν: PREP
- τη: ART,dat,sg,f
- ερημω: NOUN,dat,sg,f
Parallels
- Deuteronomy 8:2 (verbal): Moses recalls that the Lord led Israel 'forty years in the wilderness' to humble and test them—language and idea closely parallel to Acts' summary of the wilderness period.
- Numbers 14:33-34 (thematic): God pronounces that Israel will wander forty years in the wilderness because of their unbelief—the explanation for the forty‑year duration echoed in Acts.
- Exodus 16:35 (structural): Reports that the Israelites ate manna for forty years while in the wilderness, providing a concrete detail that complements Acts' reference to the forty‑year wilderness sojourn.
- Psalm 95:10 (allusion): Speaks of God’s displeasure with the generation that tested him and refers to 'forty years'—a prophetic/poetic reflection on the same wilderness episode that Acts alludes to.
- Hebrews 3:9-11 (quotation): Quotes/echoes Psalm 95 to warn against unbelief, citing the forty‑year wilderness period as the historical basis for God’s displeasure—an NT theological use of the same tradition Acts summarizes.
Alternative generated candidates
- and for about forty years he bore with their conduct in the wilderness.
- After destroying seven nations in the land of Canaan, he gave them their land as an inheritance for about four hundred and fifty years.
Acts.13.19 - Details
Original Text
Morphology
- και: CONJ
- καθελων: VERB,aor,act,ptc,nom,sg,m
- εθνη: NOUN,acc,pl,neut
- επτα: NUM,acc,pl,neut
- εν: PREP
- γη: NOUN,nom,sg,f
- Χανααν: NOUN,acc,sg,f
- κατεκληρονομησεν: VERB,aor,act,ind,3,sg
- την: ART,acc,sg,f
- γην: NOUN,acc,sg,f
- αυτων: PRON,gen,pl,m
Parallels
- Deuteronomy 7:1 (verbal): Explicitly lists the seven nations in the land of Canaan that Israel was to dispossess—direct background for Acts’ phrase “seven nations.”
- Joshua 24:11-13 (thematic): Joshua’s summary recounts God driving out nations and giving their land to Israel, the same tradition Paul invokes about dispossessing Canaan and granting the inheritance.
- Numbers 33:51-56 (verbal): Commands Israel to dispossess the inhabitants of the land and to show no covenant with them—parallels the act of removing nations and claiming the land as inheritance.
- Exodus 23:27-31 (thematic): Promises divine assistance (e.g., sending hornets, driving out enemies) so Israel will dispossess the inhabitants of Canaan—background for the means and outcome described in Acts 13:19.
Alternative generated candidates
- And after destroying seven nations in the land of Canaan, he gave their land as an inheritance.
- After that he gave them judges until Samuel the prophet.
Acts.13.20 - Details
Original Text
Morphology
- ως: ADV
- ετεσι: NOUN,dat,pl,n
- τετρακοσιοις: NUM,dat,pl,n
- και: CONJ
- πεντηκοντα: NUM,acc,pl,n
- και: CONJ
- μετα: PREP
- ταυτα: PRON,acc,pl,n
- εδωκεν: VERB,aor,act,ind,3,sg
- κριτας: NOUN,acc,pl,m
- εως: CONJ
- Σαμουηλ: NOUN,gen,sg,m
- του: ART,gen,sg,n
- προφητου: NOUN,gen,sg,m
Parallels
- Judges 2:16 (thematic): God 'raised up judges' to deliver Israel—parallels Acts' summary that God gave judges to Israel during the pre-monarchic period.
- Judges 3:9-11 (thematic): Early example of the judges period (Othniel delivered Israel), illustrating the cyclical deliverance-era that Acts compresses into 'judges until Samuel.'
- Joshua 24:31 (structural): States that Israel served the LORD throughout Joshua and the elders' lifetime—provides the historical framework and continuity for the era Acts locates (the time between conquest and monarchy).
- 1 Samuel 7:15-17 (verbal): Explicitly says 'Samuel judged Israel all the days of his life,' directly corresponding to Acts' designation of Samuel as the terminal judge/prophet of that era.
- 1 Samuel 8:4-7 (thematic): The people's demand for a king and God's response marks the end of the judges and the transition to monarchy—this transition explains why Acts summarizes the judges' period 'until Samuel.'
Alternative generated candidates
- All this took about four hundred and fifty years; after that he gave them judges until Samuel the prophet.
- Then they asked for a king; and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for about forty years.
Acts.13.21 - Details
Original Text
Morphology
- κακειθεν: ADV
- ητησαντο: VERB,aor,mid,ind,3,pl
- βασιλεα: NOUN,acc,sg,m
- και: CONJ
- εδωκεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- Σαουλ: NOUN,voc,sg,m
- υιον: NOUN,acc,sg,m
- Κις: NOUN,gen,sg,m
- ανδρα: NOUN,acc,sg,m
- εκ: PREP
- φυλης: NOUN,gen,sg,f
- Βενιαμιν: NOUN,gen,sg,m
- ετη: NOUN,acc,pl,n
- τεσσερακοντα·: NUM,acc,pl,n
Parallels
- 1 Samuel 8:4-9 (thematic): Israel demands a king 'like all the nations'; this passage records the people's request and God's response—directly parallels 'they asked for a king.'
- 1 Samuel 9:1-2, 9:17 (verbal): Introduces Saul as 'son of Kish' from the tribe of Benjamin (a Benjamite), matching the identification given in Acts 13:21.
- 1 Samuel 11:15 (structural): Records the people making Saul king before the LORD at Gilgal—parallels Acts' summary of God giving Saul to Israel as their king.
- 1 Samuel 13:1 (allusion): Ancient narratives address Saul's reign-length; Acts 13:21 states Saul reigned forty years—Acts reflects an alternative/traditional reckoning of Saul's reign found in early traditions/textual variants.
Alternative generated candidates
- Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.
- When he had removed him, he raised up David to be their king, of whom he testified and said, 'I have found in David the son of Jesse a man after my heart, who will do all my will.'
Acts.13.22 - Details
Original Text
Morphology
- και: CONJ
- μεταστησας: VERB,aor,act,part,nom,m,sg
- αυτον: PRON,acc,sg,m
- ηγειρεν: VERB,impf,act,ind,3,sg
- τον: ART,acc,sg,m
- Δαυιδ: NOUN,nom,sg,m
- αυτοις: PRO,dat,pl,3
- εις: PREP
- βασιλεα: NOUN,acc,sg,m
- ω: PRON,dat,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- μαρτυρησας·Ευρον: VERB,aor,act,part,nom,m,sg
- Δαυιδ: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- του: ART,gen,sg,n
- Ιεσσαι: NOUN,gen,sg,m
- ανδρα: NOUN,acc,sg,m
- κατα: PREP
- την: ART,acc,sg,f
- καρδιαν: NOUN,acc,sg,f
- μου: PRON,gen,sg,1
- ος: PRON,nom,sg,m
- ποιησει: VERB,fut,act,ind,3,sg
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- θεληματα: NOUN,acc,pl,n
- μου: PRON,gen,sg,1
Parallels
- 1 Samuel 13:14 (quotation): Direct source quoted in Acts: God says he has found 'a man after my own heart' and rejects Saul — Acts 13:22 echoes this declaration about David.
- 1 Samuel 16:7,11-13 (allusion): Narrative of David's selection and anointing by Samuel; emphasizes God's choice based on the heart rather than outward appearance, underlying the description 'man after my heart.'
- Psalm 89:20 (verbal): 'I have found David my servant; with my holy oil I have anointed him' — verbal and thematic resonance with God's finding and appointing David as his chosen.
- 2 Samuel 7:8-9 (thematic): God's act of raising David from shepherd to king and establishing his house; parallels Acts' portrayal of God raising David as king who will fulfill God's will.
Alternative generated candidates
- And when he had removed him, he raised up David to be their king, of whom he testified and said, ‘I have found David, son of Jesse, a man after my heart, who will do all my will.’
- From the offspring of this man, according to his promise, God has brought to Israel a Savior, Jesus.
Acts.13.23 - Details
Original Text
Morphology
- τουτου: DEM,gen,sg,m
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- απο: PREP
- του: ART,gen,sg,n
- σπερματος: NOUN,gen,sg,n
- κατ᾽επαγγελιαν: PREP+NOUN,acc,sg,f
- ηγαγεν: VERB,aor,act,ind,3,sg
- τω: ART,dat,sg,m
- Ισραηλ: NOUN,voc,sg,m
- σωτηρα: NOUN,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
Parallels
- Genesis 22:18 (thematic): God’s promise to Abraham that through his 'seed' all nations would be blessed—background for speaking of a promised descendant (seed) from whom salvation comes.
- Galatians 3:16 (verbal): Paul’s argument that the promise refers to one 'Seed' (Christ); echoes Acts’ language of 'from this man's seed… a Savior, Jesus.'
- 2 Samuel 7:12-13 (allusion): God’s promise to David of an enduring descendant and kingdom—an Old Testament messianic promise that locating the Savior in a royal line fulfills.
- Romans 1:3-4 (thematic): Paul’s summary that Jesus was a descendant according to the flesh and was vindicated by resurrection—parallels Acts’ emphasis that God raised up Jesus as Savior in fulfillment of promise.
- Acts 13:33 (quotation): Immediate context in Paul’s sermon—this verse cites the OT promise (Psalm 2/Isaiah 55) to show God fulfilled the promise by raising Jesus as Savior.
Alternative generated candidates
- From this man's offspring God has brought to Israel the Savior Jesus, as he promised.
- Before his coming, John had proclaimed a baptism of repentance to all the people of Israel.
Acts.13.24 - Details
Original Text
Morphology
- προκηρυξαντος: PART,aor,act,gen,m,sg
- Ιωαννου: NOUN,gen,sg,m
- προ: PREP
- προσωπου: NOUN,gen,sg,n
- της: ART,gen,sg,f
- εισοδου: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- βαπτισμα: NOUN,acc,sg,n
- μετανοιας: NOUN,gen,sg,f
- παντι: PRON,dat,sg,m
- τω: ART,dat,sg,m
- λαω: NOUN,dat,sg,m
- Ισραηλ: NOUN,voc,sg,m
Parallels
- Mark 1:4 (verbal): Explicitly uses the phrase 'baptism of repentance' and describes John preaching this baptism—very close verbal parallel to Acts 13:24.
- Luke 3:3 (verbal): Luke's account states John 'went into all the country about Jordan, preaching the baptism of repentance for the remission of sins,' matching the theme and wording.
- Matthew 3:1-3 (verbal): Matthew introduces John the Baptist preaching repentance and preparing the way—parallel in content and purpose (preaching baptism/repentance to the people).
- Acts 19:4 (verbal): Paul summarizes John's ministry: 'John indeed baptized with the baptism of repentance, saying...that they should believe on him who was to come'—directly echoes Acts 13:24 and links John's baptism to pointing to Jesus.
- John 1:31-34 (thematic): John the Baptist's testimony that he baptized with water to reveal the Messiah complements Acts 13:24's depiction of John preparing Israel by preaching a baptism of repentance.
Alternative generated candidates
- Before his coming John had proclaimed a baptism of repentance to all the people of Israel.
- And as John was completing his course, he said, 'Whom do you suppose that I am? I am not he. But behold, one is coming after me, the sandals of whose feet I am not worthy to loose.'
Acts.13.25 - Details
Original Text
Morphology
- ως: ADV
- δε: CONJ
- επληρου: VERB,impf,act,ind,3,sg
- Ιωαννης: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- δρομον: NOUN,acc,sg,m
- ελεγεν·Τι: VERB,impf,act,ind,3,sg
- εμε: PRON,acc,sg,1
- υπονοειτε: VERB,pres,act,ind,2,pl
- ειναι: VERB,pres,act,inf
- ουκ: PART,neg
- ειμι: VERB,pres,act,ind,1,sg
- εγω·αλλ᾽ιδου: PRON,nom,sg,1
- ερχεται: VERB,pres,mid,ind,3,sg
- μετ᾽εμε: PREP
- ου: PART,neg
- ουκ: PART,neg
- ειμι: VERB,pres,act,ind,1,sg
- αξιος: ADJ,nom,sg,m
- το: ART,acc,sg,n
- υποδημα: NOUN,acc,sg,n
- των: ART,gen,pl,m
- ποδων: NOUN,gen,pl,m
- λυσαι: VERB,aor,act,inf
Parallels
- John 1:26-27 (verbal): John the Baptist rejects being the Messiah and says of the one who comes after him that he is preferred before him—'I am not worthy to untie his sandals,' directly paralleling the wording and idea.
- Mark 1:7-8 (verbal): Mark reports John saying 'There is one coming after me... I am not worthy to stoop down and untie his sandals,' a near-verbal parallel to Acts' citation of John's declaration.
- Matthew 3:11 (verbal): Matthew records John's proclamation that 'he who comes after me is mightier than I' and contrasts John's water baptism with the Messiah's baptism of Spirit and fire—sharing the same core confession found in Acts 13:25.
- Luke 3:16 (verbal): Luke preserves the same Johannine statement about one coming after him who will baptize with the Spirit, echoing John's humility and unworthiness motif found in Acts 13:25.
- Acts 19:4 (quotation): Paul, recounting John's baptism, cites John's testimony about the one coming after him (explicitly identifying him as Jesus), echoing Acts' use of John's self-abasement and witness to the Messiah.
Alternative generated candidates
- And as John was completing his course, he said, ‘Who do you suppose that I am? I am not he. Behold, after me one is coming, the sandals of whose feet I am not worthy to untie.’ ”
- Brothers, sons of the family of Abraham, and all who fear God among you—this message of salvation has been sent to you.
Acts.13.26 - Details
Original Text
Morphology
- Ανδρες: NOUN,voc,pl,m
- αδελφοι: NOUN,nom,pl,m
- υιοι: NOUN,nom,pl,m
- γενους: NOUN,gen,sg,neut
- Αβρααμ: NOUN,nom,sg,m
- και: CONJ
- οι: ART,nom,pl,m
- εν: PREP
- υμιν: PRON,dat,pl,2
- φοβουμενοι: VERB,pres,mid,part,nom,pl,m
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- ημιν: PRON,dat,pl,1
- ο: ART,nom,sg,m
- λογος: NOUN,nom,sg,m
- της: ART,gen,sg,f
- σωτηριας: NOUN,gen,sg,f
- ταυτης: DEM,gen,sg,f
- εξαπεσταλη: VERB,aor,pass,ind,3,sg
Parallels
- Acts 13:16 (verbal): Paul's sermon-opening address ('Men of Israel, and ye that fear God') is essentially the same formula as 13:26's direct appeal to 'men, brothers, sons of Abraham and those among you who fear God.'
- Acts 3:25-26 (thematic): Both passages speak to 'sons' of Abraham/the covenant and present God's sending of salvation (or His Son) first to Israel — linking covenant promise with the proclamation of salvation to Abraham's descendants.
- Galatians 3:7 (thematic): Identifies true children of Abraham as those 'of faith,' echoing the theological background behind addressing 'sons of Abraham' as recipients of God's salvific word.
- Romans 1:16 (thematic): Paul's statement that the gospel is 'to the Jew first, and also to the Greek' parallels Acts 13:26's emphasis that the word of this salvation was sent to Israel (Abraham's children) while addressing God‑fearers among them.
Alternative generated candidates
- “Brothers, sons of the family of Abraham, and those among you who fear God, to us has been sent the message of this salvation.
- For those who dwell in Jerusalem and their rulers, because they did not recognize him nor understand the things spoken by the prophets that are read every Sabbath, fulfilled them by condemning him.
Acts.13.27 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- γαρ: PART
- κατοικουντες: PART,pres,act,nom,pl,m
- εν: PREP
- Ιερουσαλημ: NOUN,acc,sg,f
- και: CONJ
- οι: ART,nom,pl,m
- αρχοντες: NOUN,nom,pl,m
- αυτων: PRON,gen,pl,m
- τουτον: PRON,acc,sg,m
- αγνοησαντες: VERB,aor,act,part,nom,pl,m
- και: CONJ
- τας: ART,acc,pl,f
- φωνας: NOUN,acc,pl,f
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
- τας: ART,acc,pl,f
- κατα: PREP
- παν: ADJ,nom,sg,n
- σαββατον: NOUN,nom,sg,n
- αναγινωσκομενας: VERB,pres,act,part,acc,pl,f
- κριναντες: VERB,aor,act,part,nom,pl,m
- επληρωσαν: VERB,aor,act,ind,3,pl
Parallels
- Luke 4:16-21 (structural): Jesus reads a prophetic passage in the synagogue on the Sabbath—parallels Acts' reference to the prophets' voices being read every Sabbath and the synagogue context.
- Luke 24:25-27 (thematic): On the Emmaus road Jesus rebukes the disciples for not believing the prophets, then interprets the Scriptures concerning the Messiah's suffering—echoes Acts' charge that Jerusalem's leaders did not recognize what the prophets foretold.
- Luke 24:44-47 (quotation): Jesus declares that all things written about him in the Law, Prophets and Psalms must be fulfilled—directly parallels Acts' claim that the prophets' words were fulfilled in Jesus.
- Acts 3:18 (verbal): Peter says that what God announced beforehand by the prophets—that the Christ would suffer—has been fulfilled, a close verbal and thematic parallel to Acts 13:27's fulfillment language.
- 1 Peter 1:10-12 (allusion): Peter speaks of prophets who searched and inquired about the salvation to come, discovering that it concerned Christ's sufferings and glory—an implicit parallel to the 'voices of the prophets' in Acts 13:27.
Alternative generated candidates
- For those who dwell in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets, fulfilled them by condemning him.
- Though they found no cause for death in him, they asked Pilate that he should be put to death.
Acts.13.28 - Details
Original Text
Morphology
- και: CONJ
- μηδεμιαν: ADJ,acc,sg,f
- αιτιαν: NOUN,acc,sg,f
- θανατου: NOUN,gen,sg,m
- ευροντες: VERB,aor,act,part,nom,pl,m
- ητησαντο: VERB,aor,mid,ind,3,pl
- Πιλατον: NOUN,acc,sg,m
- αναιρεθηναι: VERB,aor,pass,inf
- αυτον·: PRON,acc,sg,m
Parallels
- Luke 23:13-25 (structural): Narrative parallel: Pilate finds no guilt in Jesus but, under pressure from the crowd and leaders, delivers him to be crucified — same sequence of finding no cause and asking for execution.
- John 19:4-16 (structural): Pilate repeatedly declares he finds no basis for death, yet the crowd insists on crucifixion and Pilate ultimately hands Jesus over — closely parallels the Pilate/crowd dynamic in Acts 13:28.
- Mark 15:10-15 (verbal): Shows Pilate yielding to the crowd’s demand to release Barabbas and crucify Jesus; emphasizes the political pressure that leads Pilate to order execution, paralleling the request that Jesus be put to death.
- Matthew 27:22-26 (verbal): Pilate questions Jesus’ guilt, washes his hands, and delivers Jesus to be crucified at the crowd’s insistence — another Gospel retelling of the same outcome described in Acts 13:28.
- Acts 2:22-23 (thematic): Peter’s sermon holds the Jewish leaders and populace responsible for handing Jesus over to be killed by the definite counsel of God, thematically linking to the account of the request that Pilate have Jesus executed.
Alternative generated candidates
- Though they found no cause for death, they asked Pilate to have him executed.
- And when they had carried out all that was written about him, they took him down from the tree and laid him in a tomb.
Acts.13.29 - Details
Original Text
Morphology
- ως: ADV
- δε: CONJ
- ετελεσαν: VERB,aor,act,ind,3,pl
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- περι: PREP
- αυτου: PRON,gen,sg,m
- γεγραμμενα: VERB,perf,pass,part,acc,pl,n
- καθελοντες: PTCP,aor,act,nom,pl,m
- απο: PREP
- του: ART,gen,sg,n
- ξυλου: NOUN,gen,sg,n
- εθηκαν: VERB,aor,act,ind,3,pl
- εις: PREP
- μνημειον: NOUN,acc,sg,n
Parallels
- Deuteronomy 21:22-23 (allusion): The image of being 'on a tree' echoes the Deuteronomic law that anyone hung on a tree is under a curse; Acts' phrasing alludes to that tradition (cf. Gal. 3:13's application to Christ).
- Isaiah 53:9 (allusion): Isaiah's prophecy about the suffering servant's unjust death and burial ('with the rich in his death') is an OT template for New Testament claims that Jesus' death and burial fulfilled Scripture.
- Luke 24:44 (quotation): Luke explicitly states that 'everything written about me in the Law of Moses, the Prophets and the Psalms must be fulfilled.' Acts' claim that 'all that was written concerning him' was accomplished echoes this Lukan fulfillment motif.
- Matthew 27:59-60 (verbal): Matthew records Joseph of Arimathea taking Jesus down from the cross and laying him in a tomb—nearly the same sequence of removal from the cross/tree and burial found in Acts 13:29.
- John 19:38-42 (verbal): John's account describes Nicodemus and Joseph of Arimathea removing Jesus' body and burying it in a nearby tomb; this narrative detail parallels Acts' brief summary of removal and entombment.
Alternative generated candidates
- And when they had carried out everything that is written concerning him, they took him down from the tree and laid him in a tomb.
- But God raised him from the dead,
Acts.13.30 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- θεος: NOUN,nom,sg,m
- ηγειρεν: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- εκ: PREP
- νεκρων·: NOUN,gen,pl,m
Parallels
- Acts 2:24 (verbal): Peter declares that 'God raised him up' (uses the same verb ἠγείρεν/ἤγειρεν), directly echoing the claim that God raised Jesus from the dead.
- Acts 2:32 (verbal): 'This Jesus God raised up' — another proclamation in Acts using the same formula; both verses appear in apostolic sermons affirming the resurrection.
- Acts 3:15 (verbal): Peter says they killed 'the Author of life, whom God raised from the dead,' repeating the phrasing that God is the agent who raised Jesus.
- Romans 4:25 (thematic): Paul states Christ 'was raised for our justification,' connecting the fact of God's raising of Jesus with its theological purpose (justification).
- 1 Corinthians 15:4 (verbal): The creedal summary 'he was raised on the third day' is part of the early apostolic witness to the resurrection that Acts 13:30 proclaims—same core claim about God's raising of Jesus.
Alternative generated candidates
- But God raised him from the dead.
- and for many days he appeared to those who had come up with him from Galilee to Jerusalem; they are now his witnesses to the people.
Acts.13.31 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- ωφθη: VERB,aor,pass,ind,3,sg
- επι: PREP
- ημερας: NOUN,acc,pl,f
- πλειους: ADJ,acc,pl,m
- τοις: ART,dat,pl,n
- συναναβασιν: PART,dat,pl,m
- αυτω: PRON,dat,sg,m
- απο: PREP
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- εις: PREP
- Ιερουσαλημ: NOUN,acc,sg,f
- οιτινες: PRO,rel,nom,pl,m
- νυν: ADV
- εισι: VERB,pres,act,ind,3,pl
- μαρτυρες: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
- προς: PREP
- τον: ART,acc,sg,m
- λαον: NOUN,acc,sg,m
Parallels
- Acts 2:32 (verbal): Peter declares that God raised Jesus and ‘‘we are witnesses’’ — same claim of resurrection appearances and the apostles as witnesses to the people.
- Acts 10:40-41 (verbal): Peter speaks of God raising Jesus and Jesus ‘‘appearing’’ to those chosen as witnesses, closely paralleling the language of post‑resurrection appearances and witnesshood.
- Luke 24:36-49 (thematic): Luke’s account of Jesus’ appearances in Jerusalem to the disciples (showing his wounds, eating, and commissioning them) parallels the Acts description of post‑resurrection appearances and the disciples’ role as witnesses.
- John 20:19-23 (thematic): John recounts Jesus appearing to the disciples in Jerusalem on the first day of the week, showing his hands and side and commissioning them — another Gospel parallel emphasizing appearances to his followers and their witness.
- 1 Corinthians 15:3-8 (verbal): Paul’s catalogue of post‑resurrection appearances (Cephas, the Twelve, over five hundred, James, etc.) parallels Acts’ emphasis on multiple appearances to companions who serve as witnesses.
Alternative generated candidates
- And for many days he appeared to those who had accompanied him from Galilee to Jerusalem, who are now his witnesses to the people.
- And we bring you the good news—that what God promised to the fathers he has fulfilled to us their children, by raising Jesus.
Acts.13.32 - Details
Original Text
Morphology
- και: CONJ
- ημεις: PRON,nom,pl,1
- υμας: PRON,acc,pl,2
- ευαγγελιζομεθα: VERB,pres,mid,ind,1,pl
- την: ART,acc,sg,f
- προς: PREP
- τους: ART,acc,pl,m
- πατερας: NOUN,acc,pl,m
- επαγγελιαν: NOUN,acc,sg,f
- γενομενην: VERB,aor,mid,part,acc,f,sg
Parallels
- Acts 13:23 (verbal): Same speech in Acts 13: continuation of the promise motif: God brought a Savior from David's line 'as he promised'—directly ties the gospel to the promise to the fathers.
- Acts 3:25 (thematic): Peter links the hearers to the covenant made with their fathers and the promise to Abraham, echoing the claim that the gospel fulfills the ancestral promise.
- Luke 1:72-73 (verbal): Zechariah's hymn speaks of God fulfilling 'the mercy promised to our fathers' and remembering 'his holy covenant,' using the same language of promise to the fathers.
- Galatians 3:16 (verbal): Paul explicitly identifies the 'promises' as made to Abraham and his offspring, grounding the gospel in the patriarchal promise language used in Acts 13:32.
- Romans 15:8-9 (thematic): Paul explains Christ's coming insofar as it confirms 'the promises made to the patriarchs,' a thematic parallel connecting Jesus' mission with promises to the fathers.
Alternative generated candidates
- And we bring you the good news of the promise made to the fathers,
- As it is written in the second Psalm, 'You are my Son; today I have begotten you.'
Acts.13.33 - Details
Original Text
Morphology
- οτι: CONJ
- ταυτην: PRON,acc,sg,f
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- εκπεπληρωκεν: VERB,perf,act,ind,3,sg
- τοις: ART,dat,pl,n
- τεκνοις: NOUN,dat,pl,m
- ημων: PRON,gen,pl,1
- αναστησας: VERB,aor,act,part,nom,sg,m
- Ιησουν: NOUN,acc,sg,m
- ως: ADV
- και: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- ψαλμω: NOUN,dat,sg,m
- γεγραπται: VERB,perf,pass,ind,3,sg
- τω: ART,dat,sg,m
- δευτερω·Υιος: ADJ,dat,sg,m+NOUN,nom,sg,m
- μου: PRON,gen,sg,1
- ει: VERB,pres,act,ind,2,sg
- συ: PRON,nom,sg,2
- εγω: PRON,nom,sg,1
- σημερον: ADV
- γεγεννηκα: VERB,perf,act,ind,1,sg
- σε: PRON,acc,sg,2
Parallels
- Psalm 2:7 (quotation): Acts 13:33 directly cites this verse ('You are my Son; today I have begotten you') as fulfilled in the resurrection of Jesus.
- Hebrews 1:5 (quotation): The author of Hebrews quotes Psalm 2:7 to argue Jesus' unique sonship, using the same citation to distinguish him from the angels.
- Hebrews 5:5 (quotation): Hebrews again appeals to Psalm 2:7 in applying the title 'Son' to Christ, linking divine sonship with God's sovereign appointment.
- Romans 1:4 (verbal): Paul states that Jesus 'was declared to be the Son of God with power by his resurrection,' echoing Acts 13:33's claim that God fulfilled the promise by raising Jesus.
- Luke 1:35 (thematic): The angel's announcement that the child will be called 'the Son of God' anticipates the theme of Jesus' divine sonship later grounded in his resurrection (cf. Acts 13:33).
Alternative generated candidates
- that God has fulfilled this for us their children by raising Jesus, as also he says in the second Psalm, ‘You are my Son; today I have begotten you.’
- And as to the fact that he raised him from the dead, no more to return to corruption, he has spoken in these words: 'I will give you the sure mercies of David.'
Acts.13.34 - Details
Original Text
Morphology
- οτι: CONJ
- δε: CONJ
- ανεστησεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
- μηκετι: ADV
- μελλοντα: VERB,pres,act,part,acc,pl,n
- υποστρεφειν: VERB,pres,act,inf
- εις: PREP
- διαφθοραν: NOUN,acc,sg,f
- ουτως: ADV
- ειρηκεν: VERB,perf,act,ind,3,sg
- οτι: CONJ
- Δωσω: VERB,fut,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- τα: ART,acc,pl,n
- οσια: ADJ,acc,pl,n
- Δαυιδ: NOUN,nom,sg,m
- τα: ART,acc,pl,n
- πιστα: ADJ,acc,pl,n
Parallels
- Psalm 16:10 (LXX) (quotation): Acts 13:34 echoes and cites the LXX reading of Psalm 16:10 ('You will not leave my soul in Hades, nor will you allow your Holy One to see corruption'), supplying the proof clause for Jesus' resurrection and lack of corruption.
- Acts 2:25-31 (quotation): Peter's Pentecost sermon quotes the same Psalm (Ps 16) to argue that David foresaw the resurrection; both speeches use Davidic prophecy to interpret Jesus' rising from the dead.
- 2 Samuel 7:12-16 (thematic): God's covenant promise to David of an enduring offspring and house provides the theological background for Paul's appeal to 'the faithful things of David' — the expectation fulfilled in the exalted, risen Messiah.
- Psalm 132:11 (allusion): God's oath to David ('I will set one of your offspring on your throne') is an allied Davidic promise; Acts 13:34 invokes the corpus of Davidic promises that find fulfillment in Christ's resurrection and enthronement.
Alternative generated candidates
- And that he raised him from the dead, no more to return to corruption, he has said in this way: ‘I will give you the holy and sure blessings of David.’
- And in another psalm he says, 'You will not let your Holy One see corruption.'
Acts.13.35 - Details
Original Text
Morphology
- διοτι: CONJ
- και: CONJ
- εν: PREP
- ετερω: ADJ,dat,sg,m
- λεγει·Ου: VERB,pres,act,ind,3,sg
- δωσεις: VERB,fut,act,ind,2,sg
- τον: ART,acc,sg,m
- οσιον: ADJ,acc,sg,m
- σου: PRON,gen,sg,2
- ιδειν: VERB,aor,act,inf
- διαφθοραν·: NOUN,acc,sg,f
Parallels
- Psalm 16:10 (LXX Psalm 15:10) (quotation): The direct source Paul quotes in Acts 13:35: 'You will not allow your Holy One to see corruption.' Acts cites the Septuagint rendering of this psalm as prophetic of the Messiah's destiny.
- Acts 2:27 (quotation): Peter cites the same psalm in his Pentecost sermon ('You will not abandon my soul to Hades, nor will you allow your Holy One to see corruption') to argue that David foresaw the Messiah's resurrection.
- Acts 2:31 (quotation): Peter explains that David, speaking prophetically, foresaw the resurrection of the Christ rather than describing his own experience—same psalmic proof-text used to attest the resurrection.
- 1 Corinthians 15:3–4 (thematic): Paul's summary of the gospel—Christ died and was raised—echoes the theological point of Acts' citation: Scripture predicts and supports the resurrection of the Messiah.
- Luke 24:46 (thematic): Jesus (and Luke) insist that the Scriptures require the Christ to suffer and rise on the third day; this aligns with Acts' use of Old Testament proof-texts (like Psalm 16:10) to demonstrate the resurrection.
Alternative generated candidates
- And in another place he says, ‘You will not let your Holy One see corruption.’
- For David, after he had served God's purpose in his own generation, fell asleep and was laid with his fathers, and saw corruption;
Acts.13.36 - Details
Original Text
Morphology
- Δαυιδ: NOUN,nom,sg,m
- μεν: PART
- γαρ: PART
- ιδια: ADJ,acc,pl,n
- γενεα: NOUN,dat,sg,f
- υπηρετησας: VERB,aor,act,ptc,nom,sg,m
- τη: ART,dat,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- βουλη: NOUN,dat,sg,f
- εκοιμηθη: VERB,aor,pass,ind,3,sg
- και: CONJ
- προσετεθη: VERB,aor,pass,ind,3,sg
- προς: PREP
- τους: ART,acc,pl,m
- πατερας: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- ειδεν: VERB,aor,act,ind,3,sg
- διαφθοραν: NOUN,acc,sg,f
Parallels
- Psalm 16:10 (quotation): Paul immediately contrasts David's death with Psalm 16:10 (quoted in Acts 13:35) — the psalm speaks of God not letting the Holy One see corruption, a passage Paul applies to the resurrection of the Messiah, whereas Acts 13:36 states that David did see corruption.
- Acts 2:29-31 (verbal): Peter's Pentecost sermon similarly notes that David 'died and was buried' and 'saw corruption' yet, as a prophet, foresaw the resurrection of the Christ; the language and argument parallel Paul's treatment in Acts 13.
- 2 Samuel 7:12-16 (thematic): God's covenant promise to David about an enduring offspring and kingdom provides the backdrop for Paul's claim that God worked through David's line to fulfill his purpose, linking David's life/death to the promised Messiah.
- 1 Corinthians 15:20-23 (thematic): Paul's teaching about Christ as the 'firstfruits' of those who have fallen asleep thematically echoes the contrast between the fate of the righteous dead (like David, who 'saw corruption') and the resurrected Christ who inaugurates new life.
Alternative generated candidates
- For David, after he had served the counsel of God in his own generation, fell asleep and was laid with his fathers and saw corruption.
- but the one whom God raised did not see corruption.
Acts.13.37 - Details
Original Text
Morphology
- ον: PART,pres,act,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- ηγειρεν: VERB,impf,act,ind,3,sg
- ουκ: PART,neg
- ειδεν: VERB,aor,act,ind,3,sg
- διαφθοραν: NOUN,acc,sg,f
Parallels
- Psalm 16:10 (quotation): The Psalm quoted by Paul in Acts 13:35–37 — 'You will not let your Holy One see corruption' — is the direct source for Acts 13:37's claim that God raised him and he did not see decay.
- Acts 2:27 (quotation): Peter's Pentecost sermon quotes Psalm 16:10 verbatim, applying the Psalm's words about 'not seeing corruption' to Jesus' resurrection, paralleling Paul's use in Acts 13:37.
- Acts 2:31 (allusion): Peter explains that David foresaw the resurrection of the Messiah and that David himself 'saw' corruption, thus distinguishing David's death from the Messiah whom God raised—echoing the point of Acts 13:37.
- Acts 13:35 (quotation): Earlier in the same speech Paul cites the same Psalm (v.35) to assert that God would not allow his Holy One to see corruption; verse 37 is the concluding application that God raised him.
- 1 Corinthians 15:20 (thematic): Paul's teaching that Christ has been raised as 'the firstfruits' of those who have died thematically parallels Acts 13:37's emphasis on Jesus' resurrection and victory over decay and death.
Alternative generated candidates
- But he whom God raised up did not see corruption.
- Therefore let it be known to you, brothers, that through this man forgiveness of sins is proclaimed to you,
Acts.13.38 - Details
Original Text
Morphology
- γνωστον: ADJ,nom,sg,n
- ουν: CONJ
- εστω: VERB,pres,act,imp,3,sg
- υμιν: PRON,dat,pl,2
- ανδρες: NOUN,nom,pl,m
- αδελφοι: NOUN,nom,pl,m
- οτι: CONJ
- δια: PREP
- τουτου: DEM,gen,sg,m
- υμιν: PRON,dat,pl,2
- αφεσις: NOUN,nom,sg,f
- αμαρτιων: NOUN,gen,pl,f
- καταγγελλεται: VERB,pres,pass,ind,3,sg
- και: CONJ
- απο: PREP
- παντων: ADJ,gen,pl,m
- ων: PRON,gen,pl,m
- ουκ: PART,neg
- ηδυνηθητε: VERB,aor,pass,ind,2,pl
- εν: PREP
- νομω: NOUN,dat,sg,m
- Μωυσεως: NOUN,gen,sg,m
- δικαιωθηναι: VERB,aor,pass,inf
Parallels
- Acts 10:43 (verbal): Both passages state that 'everyone who believes' receives forgiveness of sins through Jesus' name; Acts 10:43 closely parallels the proclamation of forgiveness in Acts 13:38.
- Luke 24:47 (quotation): Jesus' commissioned proclamation that repentance and forgiveness of sins should be preached in his name to all nations underlies the claim in Acts 13:38 that forgiveness is being proclaimed through Christ.
- Romans 3:22-24 (thematic): Paulic teaching that righteousness/justification comes by faith in Jesus Christ and that sinners are freely justified by God's grace corresponds to Acts 13:38's assertion that believers are justified from what the Law could not justify.
- Galatians 2:16 (thematic): Declares that a person is not justified by works of the law but by faith in Christ Jesus, echoing Acts 13:38's contrast between justification by Christ and inability to be justified under Moses' law.
- Ephesians 1:7 (verbal): Speaks of redemption and 'the forgiveness of sins' in Christ, paralleling Acts 13:38's emphasis on forgiveness being proclaimed through Jesus.
Alternative generated candidates
- Therefore let it be known to you, brothers, that through this man forgiveness of sins is proclaimed to you.
- and by him everyone who believes is justified from all things from which you could not be justified by the law of Moses.
Acts.13.39 - Details
Original Text
Morphology
- εν: PREP
- τουτω: DEM,dat,sg,m
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- πιστευων: VERB,pres,act,part,nom,sg,masc
- δικαιουται: VERB,pres,mid/pass,ind,3,sg
Parallels
- Romans 3:28 (verbal): Paul states that a person is justified by faith apart from the works of the law — closely echoes Acts 13:39's claim that believers are justified, not by the Mosaic law, but by faith.
- Romans 3:24 (thematic): Speaks of believers being 'justified freely by his grace through the redemption in Christ Jesus,' paralleling Acts' emphasis on justification through Christ rather than the law.
- Galatians 2:16 (verbal): Declares that one is not justified by works of the law but by faith in Jesus Christ — a direct Pauline formulation of the same justification-by-faith theme in Acts 13:39.
- Galatians 3:11 (quotation): Appeals to Scripture (Habakkuk) to argue that 'the righteous shall live by faith,' using the same scriptural backing for justification by faith that underlies Acts 13:39.
- Habakkuk 2:4 (allusion): The Old Testament axiom 'the righteous shall live by his faith' is the foundational citation Paul (and Luke) employ to support the doctrine that righteousness/justification comes by faith rather than by the law.
Alternative generated candidates
- And by him everyone who believes is justified from all things from which you could not be justified by the law of Moses.
- Beware therefore, lest what is spoken in the prophets come upon you:
Acts.13.40 - Details
Original Text
Morphology
- βλεπετε: VERB,pres,act,ind,2,pl
- ουν: CONJ
- μη: PART
- επελθη: VERB,aor,act,subj,3,sg
- το: ART,acc,sg,n
- ειρημενον: PTCP,perf,pas,nom,sg,n
- εν: PREP
- τοις: ART,dat,pl,n
- προφηταις·: NOUN,dat,pl,m
Parallels
- Habakkuk 1:5 (quotation): Acts 13:41 immediately quotes Habakkuk 1:5; 13:40 introduces the quotation by warning that what the prophet said may come upon the hearers.
- Acts 3:24 (structural): Both passages appeal to what 'all the prophets' foretold about the coming days — a similar structural move to ground events in prophetic testimony.
- Matthew 24:15 (allusion): Jesus' warning to 'watch' when you see what was 'spoken of by the prophet' echoes Acts 13:40's formulaic appeal to prophetic warnings about impending judgment.
- Hebrews 3:12 (thematic): A direct pastoral warning ('take heed... lest') against unbelief and its consequences parallels Acts 13:40's admonition to beware lest prophetic judgment come upon the audience.
Alternative generated candidates
- Beware, therefore, lest what is spoken in the prophets come upon you:
- 'Behold, you scoffers, be astonished and perish; for I work a work in your days, a work you will by no means believe, though one declare it to you.'
Acts.13.41 - Details
Original Text
Morphology
- Ιδετε: VERB,pres,imper,2,pl
- οι: ART,nom,pl,m
- καταφρονηται: NOUN,nom,pl,m
- και: CONJ
- θαυμασατε: VERB,fut,pass,ind,2,pl
- και: CONJ
- αφανισθητε: VERB,fut,pass,ind,2,pl
- οτι: CONJ
- εργον: NOUN,acc,sg,n
- εργαζομαι: VERB,pres,mid,ind,1,sg
- εγω: PRON,nom,sg,1
- εν: PREP
- ταις: ART,dat,pl,f
- ημεραις: NOUN,dat,pl,f
- υμων: PRON,gen,pl,2
- εργον: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- ου: PART,neg
- μη: PART
- πιστευσητε: VERB,fut,act,ind,2,pl
- εαν: CONJ
- τις: PRON,nom,sg,?
- εκδιηγηται: VERB,aor,mid,subj,3,sg
- υμιν: PRON,dat,pl,2
Parallels
- Habakkuk 1:5 (quotation): Acts 13:41 is an explicit citation of Habakkuk 1:5 (LXX/Hebrew): God declares a wondrous work in your days that people will not believe — Paul quotes this to warn Jewish hearers.
- Isaiah 6:9-10 (allusion): Both passages speak of divine revelation met with hardness of heart—God’s message and works are shown but people fail to perceive or respond, resulting in judgment.
- Matthew 13:14-15 (verbal): Jesus cites Isaiah about hearing without understanding and seeing without perceiving; thematically parallels Acts 13:41’s emphasis on human unbelief in the face of God’s work.
- Romans 1:20 (thematic): Paul argues that God’s invisible attributes are clearly seen in creation yet people do not honor him—echoing the theme that God’s works are evident but provoke unbelief.
- Luke 19:41-44 (thematic): Jesus foretells destruction because Jerusalem did not recognize the time of God's visitation; thematically similar to Acts 13:41’s warning that rejection of God's work brings ruin.
Alternative generated candidates
- ‘Look, you scoffers, and be amazed and perish; for I am doing a work in your days, a work that you will not believe though someone should describe it to you.’
- And as they went out, they begged that these words might be proclaimed to them on the next Sabbath.
Acts.13.42 - Details
Original Text
Morphology
- Εξιοντων: PART,pres,act,gen,pl,m
- δε: CONJ
- αυτων: PRON,gen,pl,m
- παρεκαλουν: VERB,impf,act,ind,3,pl
- εις: PREP
- το: ART,acc,sg,n
- μεταξυ: PREP
- σαββατον: NOUN,nom,sg,n
- λαληθηναι: VERB,aor,pass,inf
- αυτοις: PRO,dat,pl,3
- τα: ART,acc,pl,n
- ρηματα: NOUN,acc,pl,n
- ταυτα: PRON,acc,pl,n
Parallels
- Acts 13:44 (structural): Immediate narrative continuation: on the next Sabbath nearly the whole city gathered to hear the word, showing the same request in v.42 was acted upon.
- Acts 17:2-3 (thematic): Paul’s practice of going into the synagogue and reasoning from the Scriptures for successive Sabbaths mirrors the pattern of repeated Sabbath instruction implied in Acts 13:42.
- Acts 18:4 (thematic): Paul ‘reasoned in the synagogue every Sabbath,’ persuading Jews and Greeks—another example of sustained Sabbath preaching and audience engagement like v.42.
- Luke 4:16-22 (thematic): Jesus reads and teaches in the synagogue on the Sabbath and elicits an attentive response; parallels the synagogue setting and the audience’s desire to hear more in Acts 13:42.
Alternative generated candidates
- As they went out, the people begged that these things might be told them on the next Sabbath.
- Now when the congregation was dismissed, many of the Jews and devout converts followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.
Acts.13.43 - Details
Original Text
Morphology
- λυθεισης: VERB,aor,pass,part,gen,sg,m
- δε: CONJ
- της: ART,gen,sg,f
- συναγωγης: NOUN,gen,sg,f
- ηκολουθησαν: VERB,aor,act,ind,3,pl
- πολλοι: ADJ,nom,pl,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- και: CONJ
- των: ART,gen,pl,m
- σεβομενων: VERB,pres,mid,part,gen,pl,m
- προσηλυτων: NOUN,gen,pl,m
- τω: ART,dat,sg,m
- Παυλω: NOUN,dat,sg,m
- και: CONJ
- τω: ART,dat,sg,m
- Βαρναβα: NOUN,gen,sg,m
- οιτινες: PRO,rel,nom,pl,m
- προσλαλουντες: VERB,pres,act,part,nom,pl,m
- αυτοις: PRO,dat,pl,3
- επειθον·αυτους: VERB,impf,act,ind,3,pl+PRON,acc,pl,m
- προσμενειν: VERB,pres,act,inf
- τη: ART,dat,sg,f
- χαριτι: NOUN,dat,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Acts 13:44 (structural): Immediate narrative continuation—next Sabbath almost the whole city came to hear the word, showing the growing popular response after the synagogue meeting.
- Acts 14:22 (thematic): Paul and Barnabas exhort disciples to remain in the faith (and endure trials); parallels the call here to 'continue in the grace of God'—same exhortatory motive and pastoral concern.
- Acts 17:4 (verbal): Some in Thessalonica 'were persuaded' and joined Paul and Silas, including devout Greeks—parallels the language and social makeup (Jews and God‑fearers/proselytes) of those responding to Paul and Barnabas.
- Acts 11:20–21 (thematic): Mission to Gentiles/seekers results in many believing; parallels Luke's theme of broad, mixed Jewish-and-Gentile responses to apostolic preaching.
- Acts 2:41 (thematic): Large numbers converted after apostolic proclamation (3,000 baptized); parallels Luke's motif of mass responses to preaching and the effectiveness of early proclamation.
Alternative generated candidates
- And after the meeting broke up many of the Jews and devout converts to Judaism followed Paul and Barnabas, who, speaking to them, urged them to continue in the grace of God.
- On the next Sabbath almost the whole city gathered to hear the word of the Lord.
Acts.13.44 - Details
Original Text
Morphology
- Τω: ART,dat,sg,neut
- δε: CONJ
- ερχομενω: PTCP,pres,mid,dat,sg,m
- σαββατω: NOUN,dat,sg,n
- σχεδον: ADV
- πασα: ADJ,nom,sg,f
- η: ART,nom,sg,f
- πολις: NOUN,nom,sg,f
- συνηχθη: VERB,aor,pass,ind,3,sg
- ακουσαι: VERB,aor,act,inf
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
Parallels
- Acts 13:14-15 (structural): Same synagogue/Sabbath setting earlier in the chapter where Paul and Barnabas are invited to speak and Paul delivers the message—provides immediate narrative context for the large gathering in v.44.
- Acts 13:48 (verbal): Uses the same phrase 'the word of the Lord' and depicts the positive response of Gentiles to the gospel in the same city-focused mission, linking reception of the message to broader outcomes.
- Acts 14:1 (thematic): At Iconium Paul and Barnabas speak in the synagogue and 'a great number of Jews and Greeks believed,' paralleling the pattern of synagogue proclamation leading to large public response.
- Acts 17:2-4 (thematic): Paul's custom of reasoning in the synagogue on the Sabbath results in 'some' being persuaded and joining him—another instance of Sabbath synagogue ministry producing significant interest and conversions.
Alternative generated candidates
- The next Sabbath almost the whole city gathered to hear the word of the Lord.
- But when the Jews saw the multitudes, they were filled with jealousy and contradicted the things spoken by Paul, blaspheming.
Acts.13.45 - Details
Original Text
Morphology
- ιδοντες: VERB,aor,act,ptc,nom,pl,m
- δε: CONJ
- οι: ART,nom,pl,m
- Ιουδαιοι: NOUN,nom,pl,m
- τους: ART,acc,pl,m
- οχλους: NOUN,acc,pl,m
- επλησθησαν: VERB,aor,pass,ind,3,pl
- ζηλου: NOUN,gen,sg,m
- και: CONJ
- αντελεγον: VERB,impf,act,ind,3,pl
- τοις: ART,dat,pl,n
- υπο: PREP
- Παυλου: NOUN,gen,sg,m
- λαλουμενοις: PART,pres,mid,dat,pl,m
- βλασφημουντες: VERB,pres,act,part,nom,pl,m
Parallels
- Acts 5:17 (verbal): The high priest and Sadducees are described as 'filled with jealousy' over the apostles' ministry—same wording and motive for hostile opposition.
- Acts 14:2 (thematic): Unbelieving Jews oppose Paul and Barnabas and agitate the Gentiles against them, a parallel pattern of Jewish resistance to the missionary message.
- Acts 17:5-6 (structural): Jews in Thessalonica incite a mob and cause an uproar in response to Paul’s preaching—similar communal opposition and disturbance.
- Romans 11:11 (thematic): Paul reflects that Israel's stumbling has opened the way for Gentile salvation 'to make Israel jealous'—connects the motif of jealousy to Jewish response to Gentile reception of the gospel.
- John 11:47-53 (thematic): The chief priests and Pharisees plot Jesus' death after many believe—illustrates jealousy/fear of lost authority leading religious leaders to oppose a popular messianic message.
Alternative generated candidates
- But when the Jews saw the multitudes they were filled with jealousy and began to contradict what was spoken by Paul and to blaspheme.
- Then Paul and Barnabas answered boldly, 'It was necessary that the word of God be spoken to you first. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
Acts.13.46 - Details
Original Text
Morphology
- παρρησιασαμενοι: VERB,aor,mid,part,nom,pl,m
- τε: CONJ
- ο: ART,nom,sg,m
- Παυλος: NOUN,nom,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- Βαρναβας: NOUN,nom,sg,m
- ειπαν·Υμιν: VERB,aor,act,ind,3,pl
- ην: VERB,impf,act,ind,3,sg
- αναγκαιον: ADJ,nom,sg,n
- πρωτον: ADV
- λαληθηναι: VERB,aor,pass,inf
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- θεου·επειδη: NOUN,gen,sg,m
- απωθεισθε: VERB,pres,mp,ind,2,pl
- αυτον: PRON,acc,sg,m
- και: CONJ
- ουκ: PART,neg
- αξιους: ADJ,acc,pl,m
- κρινετε: VERB,pres,act,imp,2,pl
- εαυτους: PRON,acc,pl,m
- της: ART,gen,sg,f
- αιωνιου: ADJ,gen,sg,m
- ζωης: NOUN,gen,sg,f
- ιδου: PART
- στρεφομεθα: VERB,pres,mp,ind,1,pl
- εις: PREP
- τα: ART,acc,pl,n
- εθνη·: NOUN,acc,pl,n
Parallels
- Acts 18:6 (verbal): Paul declares he is 'clean' of their blood and says 'from now on I will go to the Gentiles,' echoing the decision in Acts 13:46 to turn to the Gentiles after Jewish rejection.
- Romans 1:16 (thematic): Paul states the gospel is 'to the Jew first and also to the Greek,' paralleling Acts 13:46's claim that the word of God was to be spoken to the Jews first before turning to the Gentiles.
- Isaiah 49:6 (quotation): The prophetic basis for turning to the nations—'I will also make you a light to the Gentiles'—is quoted in Acts 13 (especially v.47) as justification for redirecting mission from Jews to Gentiles.
- Acts 28:28 (thematic): After Jewish resistance, Paul concludes that God's salvation has been sent to the Gentiles and that they will listen, reiterating the same outcome as Acts 13:46: mission shifts to the Gentiles.
Alternative generated candidates
- Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
- For so the Lord has commanded us, "I have made you a light for the nations, that you should be for salvation to the ends of the earth."'
Acts.13.47 - Details
Original Text
Morphology
- ουτως: ADV
- γαρ: PART
- εντεταλται: VERB,perf,mid,ind,3,sg
- ημιν: PRON,dat,pl,1
- ο: ART,nom,sg,m
- κυριος·Τεθεικα: NOUN,nom,sg,m
- σε: PRON,acc,sg,2
- εις: PREP
- φως: NOUN,acc,sg,n
- εθνων: NOUN,gen,pl,n
- του: ART,gen,sg,n
- ειναι: VERB,pres,act,inf
- σε: PRON,acc,sg,2
- εις: PREP
- σωτηριαν: NOUN,acc,sg,f
- εως: CONJ
- εσχατου: ADJ,gen,sg,m
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
Parallels
- Isaiah 49:6 (quotation): Acts 13:47 directly echoes and cites Isaiah 49:6 (LXX), 'I will make you a light to the nations,' using the prophecy to justify mission to the Gentiles.
- Isaiah 42:6 (verbal): Isaiah 42:6 likewise speaks of being 'a light for the nations'; Acts 13:47 draws on this Isaianic vocabulary of servant‑mission to the Gentiles.
- Luke 2:32 (allusion): Luke calls Jesus 'a light for revelation to the Gentiles,' a closely related motif of bringing divine light/salvation to the nations found in Acts 13:47.
- Matthew 5:14 (thematic): Jesus' declaration 'You are the light of the world' provides a parallel theme of disciples as bearers of light—Acts applies that role corporately to mission among the Gentiles.
- Acts 26:23 (thematic): Paul's summary in Acts 26:23 that the Messiah would 'proclaim light... to the Gentiles' echoes the same missionary purpose cited in Acts 13:47 for bringing salvation to the ends of the earth.
Alternative generated candidates
- For so the Lord has commanded us, ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’”
- When the Gentiles heard this they were glad and glorified the word of the Lord; and as many as had been appointed to eternal life believed.
Acts.13.48 - Details
Original Text
Morphology
- ακουοντα: VERB,pres,act,part,nom,pl,n
- δε: CONJ
- τα: ART,acc,pl,n
- εθνη: NOUN,acc,pl,neut
- εχαιρον: VERB,impf,act,ind,3,pl
- και: CONJ
- εδοξαζον: VERB,impf,act,ind,3,pl
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- και: CONJ
- επιστευσαν: VERB,aor,act,ind,3,pl
- οσοι: PRON,nom,pl,m
- ησαν: VERB,impf,act,ind,3,pl
- τεταγμενοι: VERB,perf,pass,part,nom,pl,m
- εις: PREP
- ζωην: NOUN,acc,sg,f
- αιωνιον·: ADJ,acc,sg,f
Parallels
- Romans 9:22-24 (thematic): Paul speaks of God preparing vessels for mercy and showing that some are ‘prepared/appointed’ for glory—parallels the idea of God’s sovereign appointment related to salvation in Acts 13:48.
- Romans 8:29-30 (thematic): The ‘‘golden chain’' of foreknowledge, predestination, calling, justification and glorification resonates with Acts 13:48’s note that certain persons are ‘appointed to eternal life.’
- John 10:26-29 (thematic): Jesus links belief to being his sheep and promises eternal life and security—parallels Acts 13:48’s connection between belonging/appointment and coming to faith and eternal life.
- Acts 11:21 (structural): Within Acts, Gentiles hear the message, rejoice and many believe (’the hand of the Lord was with them’), a close narrative parallel to the Gentile response in Acts 13:48.
- Acts 16:14 (structural): Lydia, a Gentile, has her heart opened and responds in faith to Paul’s message—another Lucan example of Gentile conversion and joyful belief like Acts 13:48.
Alternative generated candidates
- And when the Gentiles heard this they were glad and glorified the word of the Lord; and as many as were appointed to eternal life believed.
- And the word of the Lord spread throughout the whole region.
Acts.13.49 - Details
Original Text
Morphology
- διεφερετο: VERB,impf,mid/pass,ind,3,sg
- δε: CONJ
- ο: ART,nom,sg,m
- λογος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- δι᾽ολης: PREP
- της: ART,gen,sg,f
- χωρας: NOUN,gen,sg,f
Parallels
- Acts 6:7 (thematic): Both describe the advance of God’s message in the early church—Acts 13:49 says the Lord’s word spread through the region, while 6:7 reports the word of God increasing and disciples multiplying.
- Acts 8:4 (structural): Explains a mechanism for the spread: those scattered by persecution went about preaching the word, resulting in wider dissemination of the gospel like in Acts 13:49.
- Luke 4:14 (verbal): Uses nearly identical language about a reputation/word spreading through the surrounding district—Luke speaks of Jesus’ fame spreading, matching the motif and phrasing of Acts 13:49.
- Mark 16:20 (thematic): Both passages summarize the apostles’ mission outcome: they went out preaching everywhere and the Lord confirmed the message, leading to the gospel’s widespread advance as in Acts 13:49.
Alternative generated candidates
- And the word of the Lord was spreading throughout the whole region.
- But the Jews incited devout women of high standing and the leading men of the city, stirred up persecution against Paul and Barnabas, and expelled them from their district.
Acts.13.50 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- Ιουδαιοι: NOUN,nom,pl,m
- παρωτρυναν: VERB,aor,act,ind,3,pl
- τας: ART,acc,pl,f
- σεβομενας: PART,pres,mid,acc,pl,f
- γυναικας: NOUN,acc,pl,f
- τας: ART,acc,pl,f
- ευσχημονας: ADJ,acc,pl,f
- και: CONJ
- τους: ART,acc,pl,m
- πρωτους: ADJ,acc,pl,m
- της: ART,gen,sg,f
- πολεως: NOUN,gen,sg,f
- και: CONJ
- επηγειραν: VERB,aor,act,ind,3,pl
- διωγμον: NOUN,acc,sg,m
- επι: PREP
- τον: ART,acc,sg,m
- Παυλον: NOUN,acc,sg,m
- και: CONJ
- Βαρναβαν: NOUN,acc,sg,m
- και: CONJ
- εξεβαλον: VERB,aor,act,ind,3,pl
- αυτους: PRON,acc,pl,m
- απο: PREP
- των: ART,gen,pl,m
- οριων: NOUN,gen,pl,n
- αυτων: PRON,gen,pl,m
Parallels
- Acts 14:2 (verbal): Unbelieving Jews 'stirred up' the Gentiles against the brothers—same language and polemical tactic of Jews inciting local populations against Paul and Barnabas.
- Acts 14:19 (thematic): Paul is stoned and dragged out of the city—an instance of violent local persecution and expulsion similar to the outcome in Acts 13:50.
- Acts 17:5-9 (structural): Jews form a mob, set the city in an uproar, and bring Jason before the authorities—parallel pattern of Jewish opposition provoking civic disturbance and action against Paul and his associates.
- Acts 8:1 (thematic): A great persecution arises against the church in Jerusalem and believers are scattered—illustrates the recurring result of Jewish-instigated persecution leading to forced removal and dispersion.
- Luke 4:28-30 (thematic): The Nazareth crowd rises up and drives Jesus out of the town—an earlier Gospel example of a local populace turning violent and expelling a prophetic/missionary figure.
Alternative generated candidates
- But the Jews incited devout women of prominence and the leading men of the city and stirred up persecution against Paul and Barnabas, and expelled them from their district.
- They shook off the dust of their feet against them and went to Iconium.
Acts.13.51 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- εκτιναξαμενοι: VERB,aor,act,part,nom,pl,m
- τον: ART,acc,sg,m
- κονιορτον: NOUN,acc,sg,m
- των: ART,gen,pl,m
- ποδων: NOUN,gen,pl,m
- επ᾽αυτους: PREP+PRON,acc,pl,m
- ηλθον: VERB,aor,act,ind,3,pl
- εις: PREP
- Ικονιον: NOUN,acc,sg,n
Parallels
- Matthew 10:14 (verbal): Jesus tells his disciples to 'shake off the dust of your feet' against towns that do not receive them—the same ritual of repudiation and closure as Acts 13:51.
- Mark 6:11 (verbal): Parallel Lukan/Matthean instruction preserved in Mark: disciples are to shake the dust off their feet when leaving an unwelcoming place, matching the action in Acts 13:51.
- Luke 9:5 (verbal): Luke’s earlier instruction (to leave and shake the dust from your feet) provides the narrative and theological background for the missionary gesture reported in Acts 13:51.
- Luke 10:11 (verbal): In the sending of the seventy-two, Jesus commands the same dust‑shaking as a sign of judgment on towns that reject the message, directly paralleling the gesture in Acts 13:51.
- Acts 18:6 (thematic): After Jewish opposition in Corinth Paul withdraws and declares he will go to the Gentiles—a similar missionary response to rejection as in Acts 13:51 (though without the dust‑shaking detail).
Alternative generated candidates
- But they shook off the dust of their feet against them and went to Iconium.
- And the disciples were filled with joy and with the Holy Spirit.
Acts.13.52 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- τε: CONJ
- μαθηται: NOUN,nom,pl,m
- επληρουντο: VERB,impf,mp,ind,3,pl
- χαρας: NOUN,gen,sg,f
- και: CONJ
- πνευματος: NOUN,gen,sg,n
- αγιου: ADJ,gen,sg,n
Parallels
- Luke 10:21 (verbal): Jesus 'rejoiced in the Holy Spirit' (similar pairing of joy and the Spirit; close verbal parallel though subject differs).
- Acts 4:31 (verbal): The believers 'were all filled with the Holy Spirit'—shares the Lukan/Acts language of being filled with the Spirit found in Acts 13:52.
- 1 Thessalonians 1:6 (verbal): Believers received the word 'with joy in the Holy Spirit' (almost identical coupling of joy and the Holy Spirit in Pauline usage).
- Romans 14:17 (thematic): The kingdom of God is described as 'righteousness and peace and joy in the Holy Spirit'—thematic link between joy and the Spirit as defining Christian reality.
- Galatians 5:22 (thematic): 'The fruit of the Spirit is... joy'—connects joy as a fruit/manifestation of the Holy Spirit, echoing Acts 13:52's association of joy with the Spirit.
Alternative generated candidates
- And the disciples were filled with joy and with the Holy Spirit.
- (duplicate)
Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia; and John left them and returned to Jerusalem.
They went on from Perga and came to Antioch in Pisidia. On the Sabbath they entered the synagogue and sat down.
After the reading of the law and the prophets, the rulers of the synagogue sent word to them, saying, “Brothers, if you have any word of exhortation for the people, speak.” So Paul stood up, motioning with his hand. He began to speak: “Men of Israel, and you who fear God, listen.
The God of this people Israel chose our fathers and exalted the people during their sojourn in the land of Egypt, and with an uplifted arm he led them out of it.
For about forty years he put up with them in the wilderness.
Then he destroyed seven nations in the land of Canaan and gave their land to Israel as an inheritance.
All this took about four hundred and fifty years. After that he gave them judges until Samuel the prophet.
Then they asked for a king; and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.
When he had removed him, he raised up David as their king, of whom he testified and said, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’
From this man’s offspring God has brought to Israel the Savior Jesus, as he promised.
Before his coming John had proclaimed a baptism of repentance to all the people of Israel. And as John was finishing his course, he said, ‘Whom do you suppose I am? I am not he. But behold, after me one is coming; I am not worthy to untie the sandals of his feet.’
Brothers, sons of the family of Abraham, and those among you who fear God, to you the message of this salvation has been sent.
For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets that are read every Sabbath, fulfilled them by condemning him.
Though they found no cause of death in him, they asked Pilate to have him executed.
When they had carried out everything written about him, they took him down from the tree and laid him in a tomb. But God raised him from the dead,
and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people. And we bring you the good news that what God promised to the fathers,
he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, ‘You are my Son; today I have begotten you.’ And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way: ‘I will give you the holy and sure blessings of David.’
Therefore he says also in another psalm, ‘You will not let your Holy One see corruption.’
For David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption;
but he whom God raised did not see corruption.
Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you,
and by him everyone who believes is freed from everything from which you could not be justified by the law of Moses.
Take care, therefore, lest what is spoken in the prophets come upon you:
‘Look, you scoffers, be amazed and perish; for I am doing a work in your days, a work which you will never believe, even if one tells it to you.’
As they went out, the people begged that these things might be told them the next Sabbath. And after the meeting of the synagogue broke up, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God.
On the next Sabbath almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what Paul was saying, blaspheming. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
For so the Lord has commanded us, ‘I have made you a light for the nations, that you may bring salvation to the ends of the earth.’”
When the Gentiles heard this, they were glad and glorified the word of the Lord; and as many as were appointed to eternal life believed. And the word of the Lord was borne throughout the whole region. But the Jews incited devout and prominent women and the leading men of the city and stirred up a persecution against Paul and Barnabas, and drove them out of their district. But they shook off the dust from their feet against them and went to Iconium. And the disciples were filled with joy and with the Holy Spirit.