The Meaning of Acts 13:15 Explained

Acts 13:15

KJV: 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.

YLT: 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.'

Darby: 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.

ASV: 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.

KJV Reverse Interlinear

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. 

What does Acts 13:15 Mean?

Context Summary

Acts 13:13-24 - The Savior According To Promise
It was very natural that the missionary party should sail for Cyprus, partly because it was the first and nearest outpost of the great heathen world that lay to the west, and partly because Barnabas was a native of the island and had owned land there, which he had sold for the benefit of his poorer brethren in the church, Acts 4:36.
In visiting a new city, it was the custom of the Apostles to go first to the Jewish synagogue, where such was to be found. "To the Jew first, and also to the Gentile," was the divine order, Romans 2:10. The journey from Cyprus to the mainland was easily made; but the journey up to this inland city of Antioch was very perilous, 2 Corinthians 11:26.
Acts 13:16 gives us the Apostle's favorite attitude, Acts 21:40; Acts 26:1. Ye that fear God, referred to the Gentile proselytes. This first address contained the seed-thoughts of the Apostle's ministry. He loved to show that the gospel was the white flower that grew on the ancient stock of Judaism. Whatever his starting point, he was sure to come, by a direct path, to Jesus Christ. Observe throughout how Paul attributes all of the great events and movements of history to the direction and agency of God. God chose the fathers; God gave Saul; God brought unto Israel a Savior. [source]

Chapter Summary: Acts 13

1  Paul and Barnabas are chosen to go to the Gentiles
6  Of Sergius Paulus, and Elymas the sorcerer
13  Paul preaches at Antioch that Jesus is Christ
42  The Gentiles believe;
44  but the Jews talked abusively against Paul,
46  whereupon they turn to the Gentiles, of whom many believe
50  The Jews raise a persecution against Paul and Barnabas, who go to Iconium

Greek Commentary for Acts 13:15

After the reading of the law and the prophets [μετα την αναγνωσιν του νομου και των προπητων]
The law was first read in the synagogues till b.c. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek Koiné{[28928]}š for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Luke 4:16.). For the service in the synagogue see Schuerer, History of the Jewish People, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue Any rabbi or distinguished stranger could be called on to speak. [source]
If ye have any word of exhortation for the people [ει τις εστιν εν υμιν λογος παρακλησεως προς τον λαον]
Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On “exhortation” (παρακλησις — paraklēsis) See note on Acts 9:31. It may be a technical phrase used in the synagogue (Hebrews 13:22; 1 Timothy 4:13). [source]
Exhortation []
See on Acts 9:31. [source]

Reverse Greek Commentary Search for Acts 13:15

Luke 6:24 Consolation [παράκλησις]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Luke 4:16 To read [ἀναγνῶναι]
Usually in New Testament of public reading. After the liturgical services which introduced the worship of the synagogue, the “minister” took a roll of the law from the ark, removed its case and wrappings, and then called upon some one to read. On the Sabbaths, at least seven persons were called on successively to read portions of the law, none of them consisting of less than three verses. After the law followed a section from the prophets, which was succeeded immediately by a discourse. It was this section which Jesus read and expounded. See Acts 13:15; Nehemiah 8:5, Nehemiah 8:8. For a detailed account of the synagogue-worship, see Edersheim, “Life and Times of Jesus,” i., 4:30 sq. [source]
Luke 4:16 As his custom was [κατα το ειωτος αυτωι]
Second perfect active neuter singular participle of an old ετω — ethō (Homer), to be accustomed. Literally according to what was customary to him This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon.Stood up (ανεστη — anestē). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town.To read Second aorist active infinitive of αναγινωσκω — anaginōskō to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Matthew 24:15 (Let him that readeth understand). [source]
Luke 4:16 Stood up [ανεστη]
Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. [source]
Acts 9:31 Comfort [παρακλήσει]
From παρακαλέω ,call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation. Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25(see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning is disputed, as Philemon 2:1, where, as in 1 Corinthians 14:3, it is joined with παραμύθιον or παραμυθία , the meaning of which also varies between incentive and consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers. [source]
Acts 18:8 Crispus [Κρισπος]
Though a Jew and ruler of the synagogue (cf. Acts 13:15), he had a Latin name. Paul baptized him (1 Corinthians 1:14) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1 Corinthians 1:14-17). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue. [source]
Acts 4:36 Barnabas [αρναβας]
His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word παρεκαλει — parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Corinthians 14:3. Encouragement is the chief idea in παρακλησις — paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from αρνεβους — Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word. [source]
1 Timothy 4:13 To reading [ἀναγνώσει]
Three times in N.T. See Acts 13:15; 2 Corinthians 3:14. The verb ἀναγινώσκειν usually of public reading. See on Luke 4:16. So in lxx. In post-classical Greek, sometimes of reading aloud with comments. See Epictetus, Diss. 3,23, 20. Dr. Hatch says: “It is probable that this practice of reading with comments … may account for the coordination of 'reading' with 'exhortation' and 'teaching' in 1 Timothy 4:13.” [source]
1 Timothy 4:13 Give heed [προσεχε]
Present active imperative, supply τον νουν — ton noun “keep on putting thy mind on.” The reading (τηι αναγνωσει — tēi anagnōsei). Old word from αναγινωσκω — anaginōskō See 2 Corinthians 3:14. Probably in particular the public reading of the Scriptures (Acts 13:15), though surely private reading is not to be excluded. To exhortation Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today. [source]
1 Timothy 4:13 The reading [τηι αναγνωσει]
Old word from αναγινωσκω — anaginōskō See 2 Corinthians 3:14. Probably in particular the public reading of the Scriptures (Acts 13:15), though surely private reading is not to be excluded. [source]
Hebrews 13:22 Suffer the word of exhortation [ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως]
For “suffer,” rend. “bear with.” See Acts 18:14; 2 Corinthians 11:1; 2 Timothy 4:3. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in Acts 13:15. [source]

What do the individual words in Acts 13:15 mean?

After then the reading of the law and of the Prophets sent the rulers of the synagogue to them saying Men brothers if any there is among you a word of exhortation toward the people speak
μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί εἴ τίς ἐστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν λέγετε

μετὰ  After 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ἀνάγνωσιν  reading 
Parse: Noun, Accusative Feminine Singular
Root: ἀνάγνωσις  
Sense: knowing.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
νόμου  law 
Parse: Noun, Genitive Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
προφητῶν  Prophets 
Parse: Noun, Genitive Masculine Plural
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.
ἀπέστειλαν  sent 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀποστέλλω 
Sense: to order (one) to go to a place appointed.
ἀρχισυνάγωγοι  rulers  of  the  synagogue 
Parse: Noun, Nominative Masculine Plural
Root: ἀρχισυνάγωγος  
Sense: ruler of the synagogue.
λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
Ἄνδρες  Men 
Parse: Noun, Vocative Masculine Plural
Root: ἀνήρ  
Sense: with reference to sex.
ἀδελφοί  brothers 
Parse: Noun, Vocative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
τίς  any 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἐστιν  there  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
λόγος  a  word 
Parse: Noun, Nominative Masculine Singular
Root: λόγος  
Sense: of speech.
παρακλήσεως  of  exhortation 
Parse: Noun, Genitive Feminine Singular
Root: παράκλησις  
Sense: a calling near, summons, (esp.
πρὸς  toward 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
λαόν  people 
Parse: Noun, Accusative Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
λέγετε  speak 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: λέγω 
Sense: to say, to speak.