Veritable King James Version
1After this, Paul left Athens and went to Corinth.
2And he found a Jew named Aquila, a native of Pontus, recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to see them,
3and because he was of the same trade, he stayed with them and worked, for they were tentmakers by trade.
4And he reasoned in the synagogue every Sabbath, persuading both Jews and Greeks.
5When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that Jesus was the Christ.
6And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.”
7And he left there and went to the house of a person named Titius Justus, a worshiper of God. His house was next door to the synagogue.
8Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized.
9And the Lord said to Paul one night in a vision, “Do not be afraid, but go on speaking and do not be silent,
10for I am with you, and no one will attack you to harm you, for I have many people in this city.”
11And he stayed a year and six months, teaching the word of God among them.
12But when Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him before the tribunal,
13saying, “This person persuades people to worship God contrary to the law.”
14But when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint.
15But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of such things.”
16And he drove them from the tribunal.
17And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to any of this.
18After this, Paul stayed many days longer and then took leave of the brothers and set sail for Syria, and with him Priscilla and Aquila. At Cenchreae he had cut his hair, for he was under a vow.
19And they arrived at Ephesus, where Paul left them, but he himself went into the synagogue and reasoned with the Jews.
20When they asked him to stay for a longer time, he declined.
21But taking leave of them, he said, “I will return to you if God wills,” and he set sail from Ephesus.
22When he had landed at Caesarea, he went up and greeted the church, and then went down to Antioch.
23After spending some time there, he departed and went from one place to another through the region of Galatia and Phrygia, strengthening all the disciples.
24Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent person, competent in the Scriptures.
25He had been instructed in the way of the Lord, and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John.
26He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.
27And when he wished to cross to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he greatly helped those who through grace had believed,
28for he powerfully refuted the Jews in public, showing by the Scriptures that Jesus was the Christ.
Translation notes
The NA28 Greek text uses “Ἰουδαῖον” in verse 2, translated as “Jew” for Aquila, with “wife” rendering “γυναῖκα” for Priscilla, retaining gender-specific terms. “They” in verse 3 refers to Aquila and Priscilla, kept neutral where possible. “Tentmakers” translates “σκηνοποιοί,” per the NA28, echoing the KJV’s “tentmakers.” “Claudius had commanded” reflects historical context (cf. Suetonius, Claudius 25.4). No divine pronouns appear in this section.
“Jews and Greeks” in verse 4 translates “Ἰουδαίους τε καὶ Ἕλληνας,” gender-neutral for the synagogue audience. Capitalized “Jesus” and “Christ” follow instructions. “Occupied with the word” renders “συνείχετο τῷ λόγῳ,” modernizing the KJV’s “pressed in the spirit” to reflect the NA28’s emphasis on preaching. “Testifying” translates “διαμαρτυρόμενος,” echoing the KJV’s persuasive tone.
“They” in verse 6 refers to the Jews, translated gender-neutrally for “αὐτοῖς.” “Person” in verse 7 translates “τινός” for Titius Justus, gender-neutral as unspecified in the NA28. Capitalized “God” follows instructions. “Your blood be upon your own heads” renders “τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν,” echoing the KJV’s solemn declaration (cf. Ezekiel 33:4). “Worshiper of God” translates “σεβομένου τὸν Θεόν,” per the NA28.
“Household” and “Corinthians” translate “οἶκος” and “Κορίνθιοι” gender-neutrally. Capitalized “Lord,” “I,” and “Me” (for Jesus) follow instructions. “Ruler of the synagogue” renders “ἀρχισυνάγωγος,” per the NA28. “Believed in the Lord” translates “ἐπίστευσεν τῷ Κυρίῳ,” echoing the KJV’s emphasis on faith. The vision’s encouragement preserves the KJV’s divine assurance in modern English.
“Them” and “people” translate “αὐτοῖς” and “ἀνθρώπους” gender-neutrally. Capitalized “God” follows instructions. “Word of God” renders “λόγον τοῦ Θεοῦ,” echoing the KJV’s evangelistic focus. “United attack” translates “ὁμοθυμαδὸν,” modernizing the KJV’s “made insurrection.” “Tribunal” renders “βῆμα,” per the NA28, reflecting the Roman judicial setting, consistent with the KJV.
“Jews” and “them” translate “Ἰουδαίοις” and “αὐτούς” gender-neutrally, referring to the accusers. “Words and names” renders “λόγου καὶ ὀνομάτων,” per the NA28, echoing the KJV’s dismissal of theological disputes. “Tribunal” continues from verse 12, maintaining the judicial context. “See to it yourselves” translates “αὐτοὶ ὄψεσθε,” preserving Gallio’s neutrality in modern English, per the KJV.
“They all” in verse 17 translates “πάντες,” gender-neutral, possibly referring to the crowd or Greeks, per the NA28. “Brothers” renders “ἀδελφοί” gender-neutrally as “siblings” in context. “Ruler of the synagogue” translates “ἀρχισυνάγωγος,” consistent with verse 8. “Under a vow” renders “εὐχὴν,” likely a Nazirite vow, echoing the KJV’s detail. No divine pronouns appear in this section.
“They” in verse 19 refers to Paul, Priscilla, and Aquila, translated gender-neutrally for “αὐτοί.” “Jews” renders “Ἰουδαίοις,” gender-neutral for the synagogue audience. Capitalized “God” follows instructions. “If God wills” translates “τοῦ Θεοῦ θέλοντος,” echoing the KJV’s deference to divine will (cf. James 4:15). “Reasoned” renders “διελέξατο,” per the NA28, consistent with Paul’s synagogue practice.
“Church” and “disciples” translate “ἐκκλησίαν” and “μαθητάς” gender-neutrally. “Went up” likely refers to Jerusalem, per the NA28’s implication, echoing the KJV’s geographical note. “Strengthening” renders “ἐπιστηρίζων,” consistent with Acts 14:22 and the KJV’s pastoral emphasis. No divine pronouns appear in this section.
“Person” in verse 24 translates “ἀνὴρ” for Apollos, gender-neutral before naming. Capitalized “Lord” and “Jesus” follow instructions. “Competent in the Scriptures” renders “δυνατὸς ὢν ἐν ταῖς γραφαῖς,” echoing the KJV’s “mighty in the scriptures.” “Fervent in spirit” translates “ζέων τῷ πνεύματι,” per the NA28, modernizing the KJV’s “fervent in the spirit.” “Baptism of John” specifies John’s baptism, consistent with Acts 19:3.
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