The Meaning of Acts 13:45 Explained

Acts 13:45

KJV: But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

YLT: and the Jews having seen the multitudes, were filled with zeal, and did contradict the things spoken by Paul -- contradicting and speaking evil.

Darby: But the Jews, seeing the crowds, were filled with envy, and contradicted the things said by Paul, contradicting and speaking injuriously.

ASV: But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.

KJV Reverse Interlinear

But  when the Jews  saw  the multitudes,  they were filled  with envy,  and  spake against  those things which were spoken  by  Paul,  contradicting  and  blaspheming. 

What does Acts 13:45 Mean?

Context Summary

Acts 13:38-52 - Jews Reject, Gentiles Accept, The Gospel
The doctrine of justification by faith, so closely associated with the work of Paul, is here stated for the first time. In Jesus there is forgiveness. For those who trust in Him past sins are absolutely put away, never to be named again, never to be brought up at any future judgment day. Our record is as clear as the sand which has been swept smooth by the ocean waves. We are not only forgiven, but justified. We are treated as though we had never sinned, and are justified from all things. It is a present fact. You may not feel justified or forgiven, but if you are trusting in Jesus, you are at this moment as certainly and as fully justified as have been the saints in heaven.
Pride, as well as jealousy of the Gentiles who were crowding into the fold, stirred the Jews to antagonism, but they could not eradicate the seed which had been so profusely scattered. Large numbers believed, and as they experienced salvation in Christ, they discovered that they were in line with an eternal purpose. This is the meaning of ordained in Acts 13:48. If with such slight opportunities, the disciples were filled with joy and the Holy Spirit, Acts 13:52, should we not possess the same experience? [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 13:45

The Jews [οι Ιουδαιοι]
Certainly not the proselytes of Acts 13:43. Probably many of the Jews that were then favourably disposed to Paul‘s message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles (“almost the whole city,” “the multitudes” τους οχλους — tous ochlous) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (Acts 17:5). No such crowds (οχλους — ochlous) came to the synagogue when they were the speakers. [source]
With jealousy [ζηλου]
Genitive case of ζηλος — zēlos (from ζεω — zeō to boil) after επληστησαν — eplēsthēsan (effective first aorist passive indicative of πιμπλημι — pimplēmi). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). So these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas. Contradicted (αντελεγον — antelegon). Imperfect active of αντιλεγω — antilegō old verb to speak against, to say a word in opposition to (αντι — anti face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. Blasphemed Blaspheming. So the correct text without the addition αντιλεγοντες — antilegontes (repeated from αντελεγον — antelegon above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles. [source]
Contradicted [αντελεγον]
Imperfect active of αντιλεγω — antilegō old verb to speak against, to say a word in opposition to It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. [source]
Blasphemed [βλασπημουντες]
Blaspheming. So the correct text without the addition αντιλεγοντες — antilegontes (repeated from αντελεγον — antelegon above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles. [source]
Envy [ζήλου]
Rev., jealousy. See on James 3:14. [source]

Reverse Greek Commentary Search for Acts 13:45

Acts 17:5 Moved with jealousy [ζηλωσαντες]
Both our English words, zeal and jealousy, are from the Greek ζηλος — zēlos In Acts 13:45 the Jews (rabbis) “were filled with jealousy” That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In 1 Thessalonians 2:3-10 Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). [source]
Acts 5:18 With jealousy [ζηλου]
Genitive case. Old word from εν τηρησει δημοσιαι — zeōto boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts 13:45). Common in the epistles. In public ward (δημοσιαι — en tērēsei dēmosiāi). As in Acts 4:3 only with της πυλακης — dēmosiāi (public) added, in the public prison, perhaps not the “common” prison, but any prison is bad enough. In Acts 5:19 it is called “the prison” (tēs phulakēs), the guardhouse. -DIVIDER-
-DIVIDER-
[source]

Romans 11:11 By their fall [τωι αυτων παραπτωματι]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω — parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται — ginetai or γεγονεν — gegonen is understood. For to provoke them to jealousy Purpose expressed by εις — eis and the articular infinitive, first aorist active, of παραζηλοω — parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου — ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα — plērōma). Perhaps “completion,” though the word from πληροω — plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 11:11 For to provoke them to jealousy [εις το παραζηλωσαι]
Purpose expressed by εις — eis and the articular infinitive, first aorist active, of παραζηλοω — parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου — ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα — plērōma). Perhaps “completion,” though the word from πληροω — plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
1 Corinthians 12:3 Speaking in the Spirit of God [εν πνευματι τεου λαλων]
Either sphere or instrumentality. No great distinction here between λαλεω — laleō (utter sounds) and λεγω — legō (to say). Jesus is anathema (ανατεμα Ιησους — anathema Iēsous). On distinction between ανατεμα — anathema (curse) and ανατημα — anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα — anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους — Anathema Iēsous (Acts 26:11). Jesus is Lord The term Κυριος — Kurios as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος — Kurios ‹lord.‘The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‹Nero Kurios‘ quite in the manner of a formula (without article, like the ‹Kurios Jesus‘ in 1 Corinthians 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ — Kurios Caesar and how each time he replied Κυριος Ιησους — Kurios Iēsous He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it. [source]
1 Corinthians 12:3 Jesus is anathema [ανατεμα Ιησους]
On distinction between ανατεμα — anathema (curse) and ανατημα — anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα — anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους — Anathema Iēsous (Acts 26:11). [source]
James 2:7 The honourable name [το καλον ονομα]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας — to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω — epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
James 2:7 By the which ye were called [το επικλητεν επ υμας]
“The one called upon you” (first aorist passive articular participle of επικαλεω — epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
Revelation 2:9 Blasphemy [βλασπημιαν]
Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45. [source]
Revelation 2:9 But thou art rich [αλλα πλουσιος ει]
Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν — blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω — legō (Acts 5:36; Acts 8:9) even though λεγοντων — legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα — sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]

What do the individual words in Acts 13:45 mean?

Having seen however the Jews the crowds they were filled with jealousy and began contradicting the things by Paul spoken blaspheming
ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες

ἰδόντες  Having  seen 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: εἶδον 
Sense: to see with the eyes.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Ἰουδαῖοι  Jews 
Parse: Adjective, Nominative Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
ὄχλους  crowds 
Parse: Noun, Accusative Masculine Plural
Root: ὄχλος  
Sense: a crowd.
ἐπλήσθησαν  they  were  filled 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: πίμπλημι  
Sense: to fill.
ζήλου  with  jealousy 
Parse: Noun, Genitive Masculine Singular
Root: ζῆλος  
Sense: excitement of mind, ardour, fervour of spirit.
ἀντέλεγον  began  contradicting 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: ἀντιλέγω  
Sense: to speak against, gainsay, contradict.
τοῖς  the  things 
Parse: Article, Dative Neuter Plural
Root:  
Sense: this, that, these, etc.
Παύλου  Paul 
Parse: Noun, Genitive Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
λαλουμένοις  spoken 
Parse: Verb, Present Participle Middle or Passive, Dative Neuter Plural
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
βλασφημοῦντες  blaspheming 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: βλασφημέω 
Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme.