the Week of Proper 20 / Ordinary 25
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The Holy Bible, Berean Study Bible
Acts 13:15
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After the usual readings from the Good Book of Moses, the preachers invited Paul and Barnabas saying, "If y'all cowboys got a word from the Lord, we'd love to hear it."
After the reading of the Law and the Prophets the synagogue officials sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
And after the reading of the Law and the Prophets the synagogue officials sent to them, saying, "Brothers, if you have any word of exhortation for the people, say it."
And after the reading of the law and the prophets, the rulers of the Synagogue sent to them, saying, Brothers, if you have a word of comfort for the people, say on.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, "Men and brethren, if you have any word of exhortation for the people, say on."
After the reading of the Law and the Prophets, the leaders of the synagogue sent word to them, saying, "Brothers, if you have any message of encouragement for the people, you can speak."
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
And after the reading of the law and the prophets, the chief of the synagogue sent to them, saying, Brethren, if ye have any word of exhortation to the people, speak.
After the reading of the Law and the Prophets, the Wardens of the synagogue sent word to them. "Brethren," they said, "if you have anything encouraging to say to the people, speak."
And after the reading of the Law and the Prophets, the rulers of the synagogue sent vnto them, saying, Ye men and brethren, if ye haue any word of exhortation for the people, say on.
And after the reading of the Law, and of the Prophets, the synagogue rulers sent to them, saying, Men, brothers, if there is a word of exhortation to the people, speak.
But after the lecture of the lawe and of the prophetes, the rulers of the synagoge sent vnto them, sayenge: Good brethren, yf ye haue eny sermon to exorte the people, saye on.
and after the lesson out of the law and the prophets was finish'd, the heads of the synagogue sent this message to them; Men and brethren, if you have any instruction to offer to the people, deliver it.
Barnabas, Saul, and Doctor Know-It-All The congregation in Antioch was blessed with a number of prophet-preachers and teachers: Barnabas, Simon, nicknamed Niger, Lucius the Cyrenian, Manaen, an advisor to the ruler Herod, Saul. One day as they were worshiping God—they were also fasting as they waited for guidance—the Holy Spirit spoke: "Take Barnabas and Saul and commission them for the work I have called them to do." So they commissioned them. In that circle of intensity and obedience, of fasting and praying, they laid hands on their heads and sent them off. Sent off on their new assignment by the Holy Spirit, Barnabas and Saul went down to Seleucia and caught a ship for Cyprus. The first thing they did when they put in at Salamis was preach God's Word in the Jewish meeting places. They had John along to help out as needed. They traveled the length of the island, and at Paphos came upon a Jewish wizard who had worked himself into the confidence of the governor, Sergius Paulus, an intelligent man not easily taken in by charlatans. The wizard's name was Bar-Jesus. He was as crooked as a corkscrew. The governor invited Barnabas and Saul in, wanting to hear God's Word firsthand from them. But Dr. Know-It-All (that's the wizard's name in plain English) stirred up a ruckus, trying to divert the governor from becoming a believer. But Saul (or Paul), full of the Holy Spirit and looking him straight in the eye, said, "You bag of wind, you parody of a devil—why, you stay up nights inventing schemes to cheat people out of God. But now you've come up against God himself, and your game is up. You're about to go blind—no sunlight for you for a good long stretch." He was plunged immediately into a shadowy mist and stumbled around, begging people to take his hand and show him the way. When the governor saw what happened, he became a believer, full of enthusiasm over what they were saying about the Master. From Paphos, Paul and company put out to sea, sailing on to Perga in Pamphylia. That's where John called it quits and went back to Jerusalem. From Perga the rest of them traveled on to Antioch in Pisidia. On the Sabbath they went to the meeting place and took their places. After the reading of the Scriptures—God's Law and the Prophets—the president of the meeting asked them, "Friends, do you have anything you want to say? A word of encouragement, perhaps?"
After the reading of the Law and the [writings of the] Prophets, the officials of the synagogue sent word to them, saying, "Brothers (kinsmen), if you have any word of encouragement for the people, say it."
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."
And after the lawe and ye Prophetes were redde ye rulers of the synagoge sent vnto them sayinge: Ye men and brethren yf ye have eny sermo to exhorte ye people saye on.
And after the reading of the law and the prophets the rulers of the synagogue sent to them, saying, Men, brothers, if you have any word of exhortation for the people, say on.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Men, brethren, if ye have any word of exhortation for the people, speak.
and after the reading of the law and of the prophets, the chief men of the synagogue sent unto them, saying, `Men, brethren, if there be a word in you of exhortation unto the people -- say on.'
After the law of Moses and the writings of the prophets were read, the leaders of the synagogue sent a message to Paul and Barnabas: "Brothers, if you have any message that will encourage the people, please speak."
After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, "Brothers, if you have any message of exhortation for the people, speak it."
After the reading of the Law and the Prophets, the leaders sent someone over to tell Paul and Barnabas, "Friends, if you have anything to say that will help the people, please say it."
After the reading from the Torah and from the Prophets, the synagogue leaders sent them a message, "Brothers, if any of you has a word of exhortation for the people, speak!"
After the reading from the Law and the Prophets, the rulers of the synagogue sent a message to them, saying, "Brothers, if you have any word of encouragement for the people, say it."
And after the lecture of the Law & Prophets, the rulers of ye Synagogue sent vnto them, saying, Ye men & brethren, if ye haue any word of exhortation for the people, say on.
And after the reading of the law and the prophets, the elders of the synagogue sent to them, saying, O men and brethren, if you have a word of encouragement for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
After the reading of the Law and the Prophets, the synagogue leaders asked them,sent to them">[fn] "Brothers, if you have any message of encouragementword of exhortation">[fn] for the people, you may speak."Luke 4:16; Acts 4:27; Hebrews 13:22;">[xr]
And after the law and the prophets had been read, the presbyters of the synagogue sent to them, and said, Men, brethren, have you a word of exhortation to say to the people ?
And after the law had been read, and the prophets, the Elders of the synagogue sent to them, and said: Men, brethren, if ye have a word of exhortation, address the people.
After the usual readings from the books of Moses and the prophets, those in charge of the service sent them this message: "Brothers, if you have any word of encouragement for the people, come and give it."
After the leaders had read from the Jewish Law and the writings of the early preachers, they sent to them saying, "Brothers, if you have any word of comfort and help for the people, say it now."
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
After the reading of the law and the prophets, the officials of the synagogue sent them a message, saying, "Brothers, if you have any word of exhortation for the people, give it."
And, after the reading of the law and the prophets, the synagogue-rulers sent unto them, saying - Brethren! if there is in you a word of exhortation unto the people, say on.
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
So after the reading from the law and the prophets, the rulers of the synagogue sent word to them, saying, "Men and brothers, if there is any message of exhortation by you for the people, say it."
And after the lecture of the lawe and the prophetes, the rulers of the synagogue sent vnto them, saying: Ye men and brethren, yf ye haue any worde to exhort the people, say on.
The Law of Moses and the writings of the prophets were read. Then the leaders of the synagogue sent a message to Paul and Barnabas: "Brothers, if you have something to say that will help the people here, please speak."
After the reading of the Law and the Prophets, the synagogue officials sent word to them, saying, "Brothers, if you have any word of exhortation for the people, say it."
After the reading from the Law of Moses and from the writings of the prophets, the officials of the synagogue sent them a message: "Friends, we want you to speak to the people if you have a message of encouragement for them."
And after the redyng of the lawe and of the prophetis, the princis of the synagoge senten to hem, and seiden, Britheren, if ony word of exortacioun to the puple is in you, seie ye.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the reading: Acts 13:27, Acts 15:21, Luke 4:16-18
the rulers: Acts 18:8, Acts 18:17, Mark 5:22
Ye men: Acts 1:16, Acts 2:29, Acts 2:37, Acts 7:2, Acts 15:7, Acts 22:1
if: Acts 2:4, Acts 20:2, Romans 12:8, 1 Corinthians 14:3, Hebrews 13:22
Reciprocal: Exodus 24:7 - read Deuteronomy 31:11 - shalt read 2 Chronicles 17:9 - the book Nehemiah 8:3 - he read Nehemiah 13:1 - they read Matthew 9:18 - ruler Luke 4:17 - the book Luke 8:41 - a ruler Luke 13:14 - the ruler Acts 9:2 - the synagogues Acts 13:26 - children Acts 24:14 - in the law
Cross-References
Then the LORD appeared to Abram and said, "I will give this land to your offspring." So Abram built an altar there to the LORD, who had appeared to him.
So Abram went up out of Egypt into the Negev-he and his wife and all his possessions-and Lot was with him.
And Abram had become extremely wealthy in livestock and silver and gold.
From the Negev he journeyed from place to place toward Bethel, until he came to the place between Bethel and Ai where his tent had formerly been pitched,
to the site where he had built the altar. And there Abram called on the name of the LORD.
And there was discord between the herdsmen of Abram and the herdsmen of Lot. At that time the Canaanites and the Perizzites were also living in the land.
So Abram said to Lot, "Please let there be no contention between you and me, or between your herdsmen and my herdsmen. After all, we are brothers.
Is not the whole land before you? Now separate yourself from me. If you go to the left, I will go to the right; if you go to the right, I will go to the left."
Abram lived in the land of Canaan, but Lot settled in the cities of the plain and pitched his tent toward Sodom.
On that day the LORD made a covenant with Abram, saying, "To your descendants I have given this land-from the river of Egypt to the great River Euphrates-
Gill's Notes on the Bible
And after the reading of the law and the prophets,.... Which was done every sabbath day, Acts 15:21 The five books of Moses, which are meant by the law, were divided into sections: Genesis was divided into twelve, Exodus into eleven, Leviticus into ten, Numbers into ten, and Deuteronomy into ten, which in all make fifty three sections: and so by reading one on each sabbath, and two on one day, they read through the whole law in the course of a year, and which they finished at the close of the feast of tabernacles; and that day was called שמחת תורה "the rejoicing of the law"; it was a day of rejoicing, that the law was read through. Some make fifty four sections, and then two of them must be read together, on two sabbath days, to finish the whole in the year. In some synagogues the section was divided into three parts, and so they finished the law in three years; but this custom was less common p. The custom of reading the law, the Jews say, was one hundred and seventy years before the time of Jesus Christ; though some say the division of the law, into sections, was made by Ezra; and others refer it to Moses himself: it is certain it obtained in the times of Christ and his apostles, as did also the reading of the prophets, and which was introduced in this way, and upon this account. When Antiochus Epiphanes burnt the book of the law, and forbad the reading of it, the Jews in the room of it selected some passages out of the prophets, which they thought came nearest in words and sense to the sections of the law, and read them in their stead; and when the law was restored again, they still continued the reading of the prophetic sections; and the section for the day was called הפטרה, "the dismission", because usually the people were dismissed upon it, unless anyone stood up, and preached or expounded the word of God unto the people: hence the following message and address to the apostles,
the rulers of the synagogue sent unto them; that is, those who were the principal men in the synagogue, the ruler of it, together with the elders; for there was but one ruler in a synagogue;
Acts 15:21- : though there were more elders; and so the Syriac version here renders it, "the elders of the synagogue"; but it may be asked, why should they send to the apostles? how did they know that they were teachers, being strangers? this they might conclude from their outward appearance, their gravity and solidity; for as for habit or dress there was no distinction; or from their sitting down when they came into the synagogue, which was the custom of teachers; or they might have had some knowledge of them, and conversation with them, before they came into the synagogue; for it cannot be reasonably thought that they admitted anyone, whether they knew him or not, to teach in their synagogues:
saying, ye men and brethren: which was the common style of the Jews, they used in addresses, and especially to their own countrymen, as they might perceive Paul and Barnabas were; see Acts 2:29.
if ye have any word of exhortation for the people, say on; the sense is, if they were prepared to preach, or had anything upon their minds to say to the people; or if they had, as it is in the original text, "any word of exhortation or comfort" in them, as they had indeed a rich treasure in their earthen vessels, they had leave and liberty to speak it to the people. "A word of exhortation" designs any doctrine that might be for instruction and comfort, and this was agreeably to the practice of the Jews. For it is said q
"on the sabbath day, דורשין דרשה, "they preach a sermon", or expound to housekeepers (or masters of families), who are employed in business all the days of the week; and in the midst of the sermon they teach them the traditions, concerning what is forbidden, and what is lawful; and it is better for them to hear than to read in the Hagiographa;''
which books they did not read publicly, as is said in the same place, only the law and the prophets; with the latter of which they dismissed the people, unless a sermon was preached; and which, when done, was chiefly for the sake of the common people, men and women: and it is said r, that
"the women, and the people of the earth (or the common people), come to hear the sermon, and the preachers ought to draw out their hearts;''
speak out their whole mind, and deliver all they know that may be instructive and profitable.
p Maimon. Hilchot Tephilla, c. 13. sect. 1. Benjamin Itinerar. p. 114, 115. q Gloss. in T. Bab. Sabbat, fol. 115. 1. r Ib. fol. 30. 2.
Barnes' Notes on the Bible
And after the reading of the law and the prophets - See notes on Luke 4:16.
The rulers of the synagogue - Those were persons who had the general charge of the synagogue and its service, to keep everything in order, and to direct the affairs of public worship. They designated the individuals who were to read the Law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, etc. (Schleusner), Mark 5:22, Mark 5:35-36, Mark 5:38; Luke 8:49; Luke 13:14; Acts 18:8, Acts 18:17. Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren.
Men and brethren - An affectionate manner of commencing a discourse, recognizing them as their own countrymen, and as originally of the same religion.
Say on - Greek: “speak!”
Clarke's Notes on the Bible
Verse Acts 13:15. After the reading of the law and the prophets — A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labour.
It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them.
The rulers of the synagogue — These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order.
Sent unto them — Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Acts 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek.
Ye men and brethren — ανδρες αδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren," i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. Acts 7:2.
If ye have any word of exhortation — ει εστι λογος εν υμιν παρακλησεως. If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.
