Acts 13 verse 1

Acts 13 verse 1

(1)    Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.    (KJV)

(1)    And in Antioch some among the existing church were prophets and teachers: Barnabas and Simeon, he being called Niger; and Lucius the Cyrenian; and Manean the foster-brother of Herod the tetrarch; and Saul.   (Interlinear Bible)

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Retranslation (1):  Among those that resisted materialism, particularly those that were being called of God, were spiritually inspired speakers,---those able to show or make known God’s thoughts, and instructors in spiritual reality: 

Barnabas, representing those reborn as inspired servants of God who teach spiritual logic from the premise (God is All) to the consequence (all is spiritual and good);

Simeon, called “black”. Can we assume since Niger is in Africa that, like the eunuch, this name “black” means “scorched face” or exposed to the rays of the sun, i.e. those who have been illumined by the Christ, Truth?

Simeon, or Simon, represent those who hear intelligently, i.e. with spiritual, or God-given-understanding of what they hear. These hearers let the meaning take hold of their consciousness; they take notice, i.e they become aware that what is in their consciousness is from a divine Source, free from discord, and they hold on to this meaning and sacrifice all other meanings. Simeon represents harmony, or good intelligence, borrowed from a higher Source than material, false man-made theories and opinions.

Lucius represents enlightenment, the illuminations of Science as revealed by Spirit.

Manaen represents boldness in taking a stand for Spirit, Truth. He is brave, intrepid and magnanimous. Like living art, he stands out bolding, as a bold figure in a painting. Boldness means fearless. One who stands in God’s presence knows no evil,----there is nothing to fear! He encounters danger and trouble with tranquility and firmness; he is above revenge, and delights in acts of benevolence, disdaining injustice and meanness; and he is prompted to sacrifice personal ease, interest and safety for the accomplishment of useful and noble objects.

Saul represents earnest prayer, begging for light, borrowing light from the divine and lending this light to all who ask.

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in 1722 en, a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); “in,” at, on, upon, by, etc. Often used in compounds with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition:-----about, after, against, almost, altogether, among, as, at, before, between, by here by (+ all means), for (. . .sake of), give self wholly to, in, herein, into, inwardly, mightily, (because) of, on, upon, -ly (e.g. openly, speedily), outwardly, one, quickly, shortly, that, there, therein, thereon, through, throughout, to, unto, toward, under, when where, wherewith, while, with, within.

Antioch 490  Antiocheia, from Antiochos (a Syrian king); Antiochia, a place in Syria:----Antioch.

According to The New Westminster Dictionary of the Bible edited by Henry Snyder Gehman, antiochus is Greek for “withstander.”

473 anti,, a primary particle; opposite, i.e. instead or because of (rarely in addition to). Often used in compounds to denote contrast, requital, substitution, correspondence, etc.:---for, in the room of.

withstand v.t. (1828 Dict. def.): To oppose; to resist, either with physical or moral force; as, to withstand the attack of troops; to withstand eloquence or arguments. “When Peter was come to Antioch, I withstood him to his face.” Gal. ii.

withstander n. (ibid.): One that opposes; an opponent; a resisting power.

withstanding ppr. (ibid.): Opposing; making resistance.

some 5100  tis, an enclitic indefinite pronoun; some or any person or object:----a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (thing), ought, partly, some (man), somebody, something, somewhat, thing, that nothing, what, whatsoever, wherewith, whom, whomsoever, whose, whosesoever.

among 2596 kata, a primary particle; (preposition) down (in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined). In compounds it retains many of these applications, and frequently denotes opposition, distribution or intensity:----about, according as (to), after, against, (when they were) alone, among, and, apart, (even, like) as (concerning, pertaining to, touching), aside, at, before, beyond, by, to the charge of, [charita-]bly, concerning, covered, [dai-]ly, down, every, ( + far more) exceeding, more excellent, for, from . . . to, godly, in (divers, every, respect of), inasmuch, into, . . . by, after the manner of, by any means, beyond (out of) measure, mightily, more, natural, of, on (part), upon, out (of every), over against, (+ your) own, particularly, so through, throughout (every), thus, to, unto, together, toward, uttermost, where, whereby, with.

existing 5607 on, including the feminine, ousa, and the neuter, on, present participle of 1510; being:----be, come, have.

church 1577 ekklesia, from a compound of 1537 and a derivative of 2564; a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of member on earth or saints in heaven or both):---assembly, church.

1537  ek or ex, a primary preposition denoting origin (the point whence motion or action proceeds); from, out (of place, time or cause; literally or figuratively; direct or remote). In compounds, with the same general import; often of completion:-----are, at, by, for, on, unto, forth, from (among, forth, up), betwixt, beyond, by (the means of), exceedingly, (abundantly, above), heartily, heavenly, hereby, very highly, (because, by reason) of, off (from), among (from, of), over, since, thenceforth, through, vehemently, with, without.

2564 kaleo, akin to the base of 2573; to “call” (properly aloud, but used in a variety of applications, directly or otherwise):-----bid, call (forth), (whose) name (was [called]), (whose) surname (was [called]).

prophets 4396  prophetes, from a compound of 4253 and 5346; a foreteller (“prophet”); by analogy an inspired speaker; by extension a poet:-----prophet.

4253 pro, a primary preposition; “fore”, i.e. in front of, prior (figuratively superior) to. In compounds it retains the same meaning:----above, ago, before, ever.

5346 phemi, properly the same as the base of 5457 and 5316; to show or make known one’s thoughts, i.e. speak or say:-----affirm, say. Compare 3004.

teachers 1320  didaskalos, from 1321; an instructor (generally or specifically):----doctor, master, teacher.

1321 didasko, a prolonged (causative) form of a primary verb, dao, (to learn); to teach (in the same broad application):----teach.

both 5037 te, a primary particle (enclitic) of connection or addition; both or also (properly as correlation of 2532). Often used in compounds, usually as the latter part:----- also, and, both, even, then, whether.

Barnabas 921 Barnabas, of Aramaic origin [H1247 and H5029]; son of Nabas (i.e. prophecy); Barnabas, an Israelite:----Barnabas.

H1247 bar (Aramaic) corresponding to H1121; a son, grandson, etc.:---old, son.

H1121 ben, from 1129; a son (as builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc. [like H1, H251, etc.]):----afflicted, age, Ahohite, Ammonite, Hachmonite, Levite, anointed one, appointed to, arrow, Assyrian, Babylonian, Egyptian, Grecian, one born, bough, branch, breed, bullock, young bullock, calf, young calf, came up in, child, colt, common, corn, daughter, of first, firstborn, foal, very fruitful, postage, in, kid, lamb, man, meet, mighty, nephew, old, people, rebel, robber, servant born, soldier, son, spark, steward, stranger, surely, them of, tumultuous one, valiantest, whelp, worthy, young, young one, youth.

5029 nebi (Aramaic) corresponding to H5030; a prophet:-----prophet.

5030 nabi, from 5012; a prophet or (generally) inspired man:----prophecy, that prophesy, prophet.

5012 naba, a primitive root; to prophesy, i.e. speak (or sing) by inspiration (in prediction or simple discourse):-----prophesy, prophesying, make self a prophet.

discourse n. (1828 Dict. def.):[L. discurro, dis and curro, to run.]

1. The act of the understanding, by which it passes from premises to consequences; the act which connects propositions, and deduces conclusions from them.
2. Literally, a running over a subject in speech; hence, a communication of thoughts by words, either to individuals, to companies, or to public assemblies. Discourse to an individual or to a small company is called conversation or talk; mutual interchange of thoughts; mutual intercourse of language. It is applied to the familiar communication of thoughts by an individual or to the mutual communication of two or more. We say, I was pleased with his discourse, and he heard our discourse.
3. Effusion of language; speech.
4. A written treatise; a formal dissertation.
5. A sermon, uttered or written. We say, an extemporaneous discourse, or a written discourse.

discourse v.i. (ibid.):

1. To talk; to converse; but it expresses rather more formality than talk. He discoursed with us an hour on the events of the war. We discoursed together on our mutual concerns.
2. To communicate thoughts or ideas in a formal manner; to treat upon in a solemn, set manner; as, to discourse on the properties of the circle; the preacher discoursed on the nature and effects of faith.
3. To reason; to pass from premises to consequences.

Simeon 4826 Symeon, from the same as Greek 4613; Symeon (i.e. Shimon), the name of five Israelites:----Simeon, Simon.

4613 Simon, of Hebrew origin [H8095]; Simon (i.e. Shimon), the name of none Israelites:----Simon. Compare 4826.

H8095 simon, from 8085; hearing; Shimon, one of Jacob’s sons, also the tribe descendant from him:----Simeon.

H8085  sama, a primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively to tell, etc.):----attentively, call together, gather together, carefully, certainly, consent, consider, be content, declare, diligently, discern, give ear, cause to hear, let hear, make to hear, hearken, hear tell, indeed, listen, make noise, make a noise, obedient, be obedient, obey, perceive, proclaim, make a proclamation, publish, regard, report, shew, shew forth, sound, make a sound, surely, tell, understand, whosoever heareth, witness. 

Simeon, or Simon, represent those who hear intelligently, i.e. with spiritual, or God-given-understanding of what they hear. These hearers let the meaning take hold of their consciousness; they take notice, i.e they become aware that what is in their consciousness is from a divine Source, free from discord, and they hold onto this meaning and sacrifice all other. Simeon represents harmony or good intelligence borrowed from a higher Source than material, false man-made theories and opinions.

intelligence n. (ibid.): [L.. intelligentia, from intelligo, to understand. This verb is probably composed of in, inter, or intus, within, and lego, to collect. The primary sense of understand is generally to take or hold, as we say, to take one’s ideas or meaning.]

1. Understanding; skill.
2. Notice; information communicated; an account of things distant or before unknown. Intelligence may be transmitted by messengers, by letters, by signals or by telegraphs.
3. Commerce of acquaintance; terms of intercourse. Good intelligence between men is harmony. So we say, there is a good understanding between persons, when they have the same views, or are free from discord.
4. A spiritual being; as a created intelligence. It is believed that the universe is peopled with innumerable superior intelligences.

notice n. (1828 Dict. def.): Observation by the mind or intellectual power; as, to take notice of a distinction between truth and veracity. Notice then is the act by which we gain knowledge of something within the reach of the senses, or the effect of an impression on some of the senses.

consciousness n. (ibid.): [L. conscientia, con and scio, to know.]

1. Knowledge of what passes in one’s own mind.
2. Certain knowledge from observation or experience.

knowledge n. (ibid.) Cognizance; notice.

being called 2564 

Niger 3526 Niger, of Latin origin; black; Niger, a Christian:-----Niger.

[Lucius represents enlightenment, the illuminations of Science as revealed by Spirit.]

Luicius 3066 Loukios, of Latin origin; illuminative; Lucius, a Christian:----Lucius.

Cyrenian 2956 Kyrenaios, from 2957; a Cyrenaean, i.e. inhabitant of Cyrene:-----of Cyrene, Cyrenian.

illuminative (1828 Dict. def.): [From L. illumino, in and lumino, to enlighten, from lumen, light.] Having the power of giving light.

illumine v.t. (ibid.);

1. To illuminate; to enlighten; to throw or spread light on; to make light or bright.
2. To enlighten, as the mind; to cause to understand.
3. To brighten; to adorn.

Science and Health with Key to the Scriptures, by Mary Baker Eddy, page 596:

“URIM. Light.

The rabbins believed that the stones in the breastplate of the high-priest had supernatural illumination, but Christian Science reveals Spirit, not matter, as the illuminator of all. The illuminations of Science give us a sense of the nothingness of error, and they show the spiritual inspiration of Love and Truth to be the only fit preparation for admission to the presence and power of the Most High.”

ibid., page 595:

“THUMMIM. Perfection; the eternal demand of divine Science.

The Urim and Thummin, which were to be on Aaron’s breast when he went before Jehovah, were holiness and purification of thought and deed, which alone can fit us for the office of spiritual teaching.”

Manaen represents boldness in taking a stand for Spirit, Truth. He is brave, intrepid and magnanimous. Like living art, he stands out bolding, as a bold figure in a painting. Boldness means fearless. One who stands in God’s presence knows no evil,----there is nothing to fear! He encounters danger and trouble with tranquility and firmness; he is above revenge, and delights in acts of benevolence, disdaining injustice and meanness; and he is prompted to sacrifice personal ease, interest and safety for the accomplishment of useful and noble objects.

Manaen 3127 Manaen, of uncertain origin; Manaen, a Christian:------Manaen.

Herod 2264 Herodes, compound of heros (a “hero”) and 1491; heroic; Herodes, the name of four Jewish kings:-----Herod.

1491 eidos, from 1492; a view, i.e. form (literal or figurative):-----appearance, fashion, shape, sight.

1492 eido, a primary verb; used only in certain past tenses, the others being borrowed from the equivalent 3700 and 3708; properly to see (literally or figuratively); by implication (in the perfect only) to know:------be aware, behold, can (+ not tell), consider, know, have knowledge, look (on), perceive, see, be sure, tell, understand, wish, wot. Compare 3700.

hero (Origins Dict.): Gr. heros, stem hero-, root her-, is akin to L. seruare (ML servare), to safeguard, stem seru-, root ser-: cf. SERVANT; cf Av. haurvaiti, he keeps guard over. The basic sense of Hera (Gr. goddess) and hero would therefore be ‘protector.’

hero n.(1828 Dict. def.):

1. A man of distinguished valor, intrepidity or enterprise in danger; as a hero in arms.
2. A great, illustrious or extraordinary person; as a hero in learning.
3. In pagan mythology, a hero was an illustrious person, mortal indeed, but supposed by the populace to partake of immortality, and after his death to be placed among the gods.

heroic a. (ibid.):

1. Pertaining to a hero or heroes; as heroic valor.

2. Becoming a hero; bold; daring; illustrious; as heroic action; heroic enterprises.

3. Brave; intrepid; magnanimous; enterprising; illustrious for valor; as Hector, the heroic son of Priam; a heroic race.

Heroic age, the age when the heroes, or those called the children of the gods, are supposed to have lived.

Bold a. (ibid.):

1. Daring; courageous; brave; intrepid; fearless.
2. Requiring courage in the execution; executed with spirit or boldness.
3. Confident; not timorous.
4. Standing out to view; striking to the eye; as bold figures in painting, sculpture or architecture.

magnanimous a. (ibid.): Dictated by magnanimity.

magnanimity n. (ibid.): [L. magnanimitas, magnus, great, and animus, mind.]

Greatness of mind; that elevation of dignity of soul, which encounters danger and trouble with tranquility and firmness, which raises the possessor above revenge, and makes him delight in the acts of benevolence, which makes him disdain injustice and meanness, and prompts him to sacrifice personal ease, interest and safety for the accomplishment of useful and noble objects.

Herodians n. (ibid.) A sect among the Jews, which took this name from Herod; but authors are not agreed as to their peculiar notions.

tetrarch 5076 tetrarches, from 5064 (four) and 757; the ruler of a fourth part of a country (“tetrarch”):-----tetrarch.

foster-brother 4939

[Saul represents earnest prayer, begging for light, borrowing light from the divine and lending this light to all who ask.]

Saul 4569 Saulos, of Hebrew origin the same as 4549; Saulus (i.e. Saul), the Jewish name of Paul:-----Saul.

4549 Saoul, of Hebrew origin [H7586]; Saul (i.e. Shaul), the Jewish name of Paul:----Saul. Compare 4569.

H7586 saul, passive participle of 7592; asked; Shaul, the name of an Edomite and two Israelites:----Saul, Shaul.

H7592 saal, or sael, a primitive root; to inquire; by implication to request; by extension to demand:-----ask, ask counsel, ask on, beg, borrow, lay to charge, consult, demand, desire, earnestly, enquire, greet, obtain leave lend, pray, request, require, salute, straitly, surely, wish.

Acts 12 verse 10

Acts 12 verse 10

(10)   When they were past the first and second ward, they came unto the iron gate that leadeth into the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him. (KJV)

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(10)   And going through the first and a second guard, they came on the iron gate carrying one into the city, which opened to them of itself.  And going out, they went on one street; and instantly the angel withdrew from him.    (Interlinear Bible)

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Retranslation (10):   And piercing through the first and second guard, i.e. through mortal mind (conscious only of limitation) and matter (mortal mind’s limited understanding of substance and its false belief of evil), conditions which seem to germinate a false self and a false world in an attempt to isolate Peter from union (marriage) with the true Self and the Spirit-world, they arrived at the divine Truth that leads into divine consciousness which opened to them of its own accord: and they advanced onward, flowing in one current; and immediately the angel left him.

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NOTE: What is the “iron gate”?  What does it symbolize? 

Again, if God is ALL, and God is Mind; and if Peter and the Angel are IDEAS in MIND, what is this passage demonstrating about the nature and character of Mind and Its Ideas?

The following are partial citations from Science and Health:

“a willing disciple at the heavenly gate (ix:18)

the poor and the stranger from the gate (142:14)

for “wide is the gate,----”  Matt 7:13.  (451:12

When will man pass through the open gate of Christian Science (535:16)

Truth places the cherub wisdom at the gate of understanding to note the proper guests. (538:5)”

The phrase “rod of iron” appears three times in Revelation: 

Rev. 1:27:  He who rules with the rod of iron is given the morning star.

Rev. 12:5:  The child who rules with the rod of iron is caught up unto God.

Rev. 19:15  The Word of God rules with the rod of iron.

The following is a quote from Science and Health about one of these appearances:

“Revelation xii.5. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to His throne.

Led on by the grossest element of mortal mind, Herod decreed the death of every male child in order that the man Jesus, the masculine representative of the spiritual idea, might never hold sway and deprive Herod of his crown. The impersonation of the spiritual idea had a brief history in the earthly life of our Master; but “of his kingdom there shall be no end,” for Christ, God’s idea, will eventually rule all nations and peoples----imperatively, absolutely, finally----with divine Science.”  565:6 (Bold added.)

Could the gate represent discernment: closing to false beliefs and opening to true ideas?  Has Peter yielded up,-----at least momentarily while in the stunning presence of the “angel”,---- his belief in the substantiality of matter? Does the angel convince him of the substantiality of Spirit? Does the gate “open” to truth, allowing Peter access into the divine realm?  Does Peter flow in its current? Does the city represent divine consciousness being shared with Peter?  Does the iron gate represent discernment of divine Science, the law of God: I AM WITH YOU?

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going through 1330  dierchomai, from 1223 and 2064; to traverse (literally):-----come, depart, go (about, abroad, every where, over, through, throughout), pass (by, over, through, throughout), pierce through, travel, walk through.

first 4413 protos, contracted superlative of 4253; foremost (in time, place, order of importance):----before, beginning, best, chief, chiefest, first (of all), former.

foremost a. (1828 Dict. def.):

1. First in place; most advanced; as, the foremost troops of an army.
2. First in dignity. In honor he held the foremost rank.

dignity n. (ibid.): [L. dignitas, from dignus, worthy; Sax. dugan, to be good, to avail, to be worth, to be profitable.]

1. True honor; nobleness or elevation of mind, consisting in a high sense of propriety, truth and justice, with an abhorrence of mean and sinful actions; opposed to meanness. In this sense, we speak of the dignity of mind, and dignity of sentiments. This dignity is based on moral rectitude; all vice is incompatible with true dignity or mind. The man who deliberately injures another, whether male or female, has no true dignity of soul.
2. Elevation; honorable place or rank of elevation; degree of excellence, either in estimation, or in the order of nature. Man is superior in dignity to brutes.
3. Elevation of aspect; grandeur of mein; as a man of native dignity.
4. Elevation of deportment; as dignity of manners or behavior.
5. An elevated office, civil or ecclesiastical, giving a high rank in society; advancement; preferment, or the rank attached to it. We say, a man enjoys his dignity with moderation, or without haughtiness. Among ecclesiastics, dignity is office or preferment joined with power or jurisdiction.

second 1208 deuteros, as the comparative of 1417; (ordinal) second (in time, place or rank; also adverbially):---afterward, again, second, secondarily, second time.

second a. (1828 Dict. def.): Next in value, power, excellence, dignity or rank.

second n. (ibid.): One that supports or maintains another; that which supports.

guard 5438 phylake, from 5442; a guarding (or concretely guard), the act, the person; figuratively the place, the condition, or (specifically) the time (as a division of day or night), literally or figuratively:----cage, hold, prison, imprisonment, ward, watch.

5442 phylasso, probably from 5443 through the idea of isolation; to watch, i.e. be on guard (literally or figuratively); by implication to preserve, obey, avoid:----beware, keep (self), observe, save. Compare 5083.

5443 phyle, from 5453 (compare 5444); an offshoot, i.e. race or clan:----kindred, tribe.

5453 phyo, a primary verb; probably originally to “puff” or blow, i.e. to swell up; but only used in the implied sense to germinate or grow (sprout, produce), literally or figuratively:----spring up.

5444 phyllon, from the same as 5443; a sprout, i.e. leaf:---leaf.

5083 tereo, from teros (a watch; perhaps akin to 2334); to guard (from loss or injury, properly by keeping the eye upon; and thus differing from 5442, which is properly to prevent escaping; and from 2892, which implies a fortress or full military lines of apparatus), i.e. to note (a prophecy; figuratively to fulfill a command); by implication to detain (in custody; figuratively to maintain): by extension to withhold (for personal ends; figuratively to keep unmarried):----hold fast, keep, keeper, serve, preserve, reserve, 

watch.

came 2064 erchomai, middle of a primary verb (used only in the personal imperfect tenses, the others being supplied by a kindred [middle] eleuthomai or [active] eltho, which do not otherwise occur); to come or go (in a great variety of applications, literally or figuratively):----accompany, appear, bring, come, enter, call out, go, grow, light, next, pass, resort, be set.

come v.i. (1828 Dict. def.):

1. To move towards; to advance nearer;
2. To draw nigh; to approach; to arrive; to be present.
3. To advance and arrive at some state or condition;
4. To happen or fall out;
5. To advance or move into view; to appear;
6. To sprout, as plants; to spring.
7. To become.

To come into, to join with; to bring help. Also, and more generally, to agree to; to comply with; to unite with others in adopting; as, to come into a measure or scheme.

To come near, to approach in place. Hence metaphorically, to approach in quality; to arrive at nearly the same degree in quality, or accomplishment; to resemble.

To come to, to consent or yield.

To come on, to advance; to proceed. So we say, the young man comes on well in his studies, and the phrase often denotes a prosperous advance, successful improvement. So we say of plants, they come on well, they grow or thrive----that is, they proceed. Also to fall on; to happen to. Also, to invade; to rush on.

on 1909 epi, a primary preposition properly meaning superimposition (of time, place, order, etc.); as a relation of distribution [with the genitive], i.e. over, upon, etc.; of rest (with the dative) at, on, etc.; of direction (with the accusative) towards, upon, etc. In compounds it retains essentially the same import, at upon, etc. (literally or figuratively):----about (the times), above, after, against, among, as long as (touching), at, beside, have charge of, fore, before, wherefore, in (a place, as much as, the time of), into, (because) of, on (behalf of), upon, over, (by, for) the space of, through, throughout, to, unto, toward, with.

gate 4439 pyle, apparently a primary word; a gate, i.e. the leaf or wing of a folding entrance (literal or figurative):----gate.

iron 4603 sidereos, from 4604; made of iron:-----(of) iron.

carrying 5342  phero, a primary verb (for which other and apparently not cognate ones are used in certain tenses only; namely oio and eneko; to “bear” or carry (in a very wide application, literally and figuratively, as follows):-----be, bear, bring (forth), carry, come, let her drive, be driven, endure, go on, lay, lead, move, reach, rushing, uphold.

to 1519 eis, a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:-----abundant, abundantly, against, among, as, at, back, backward, before, by, concerning, continual, far more exceeding, for [intent, purpose], fore, forth, in (among, at, unto), inso much that, into, to the intent that, of one mind, never, of, on, upon, perish, set at one again, (so) that, therefore, thereunto, throughout, till, to (be, the end). toward, heretoward, until to . . . ward, fore, wherefore, with. Often used in compounds with the same general import, but only with verbs (etc.) expressing motion (lit. or fig.).

city 4172 polis, probably from the same as 4171, or perhaps from 4183; a town (properly with walls, of greater or less size):----city.

4171 polemos, from pelomai (to bustle); warfare (literal or figurative; a single encounter or a series):----battle, fight, war.

4183 polys, including the forms from the alternate pollos; (singular) much (in any respect) or (plural) many; neuter (singular) as adverb largely; neuter (plural) as adverb or noun often, mostly, largely:-----abundant, altogether, common, far (passed, spent), (+ be of a) great (age, deal, while), greatly, long, many, much, oft, often, ofttimes, plenteous, sore, straitly. Compare 4118, 4119.

4118 pleistos, irregular superlative of 4183; the largest number or very large:----very great, most.

4119 pleion, neuter pleion, or pleon, comparative of 4183; more in the quantity, number, or quality; also (in plural) the major portion:-----above, exceed, more excellent, further, (very) great, greater, long, longer, (very) many, greater (more) part, yet but.

which 3748 

of itself 844

opened 455 anoigo, from 303 and oigo (to open); to open up (literally or figuratively, in various applications

to them 846.

going out 1831 exerchomai, from 1537 and 2064; to issue (literally or figuratively):-----come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad.

went 4281 proerchomai, from 4253 and 2064 (including its alternate); to go onward, precede (in place or time):-----go before (farther, forward), outgo, pass on.

street 4505 rhyme, prolonged from 4506 in its original sense; an alley or avenue (as crowded):-----lane, street.

4506 rhyomai, middle of an obsolete verb; akin to 4482 (through the idea of a current; compare 4511); to rush or draw (for oneself), i.e. rescue:---deliver, deliverer.

4482 rheo, a primary verb; for some tenses of which a prolonged form rheuo is used; to flow (“run”, as water):----flow.

one 3391 mia, irregular feminine of 1520; one or first:----a (certain), agree, first, one, other.

instantly 2112 euthetos, adverb from 2117; directly, i.e. at once or soon:----anon, as soon as, forthwith, immediately, shortly, straightway.

withdrew 863 aphiemi, from 575 and hiemi (to send; an intensive form of eimi, to go); to send forth, in various applications (as follows):---cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up.

angel 32 

from 575

him 846

Acts 12 verse 9

Acts 12 verse 9

And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.  (KJV)

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And going out, he followed him, and did not know that this happening through the angel was real; but he thought he saw a vision.  (Interlinear Bible)

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Retranslation (9):  Advancing, Peter walked in the divine way, sharing the divine bread; and he could not tell whether this way being generated through the Messenger was “real”; he truly seemed to be perceiving something that aided his intellectual sight.

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NOTE on “he did not know”:  

. . . and wist not . . . . that it was true. . . which was done. . .  by the angel; (KJV)

. . . and did not know. . .  that this happening. . .  through the angel . . . was real; (IB)

but thought he saw a vision.

And he was not aware

And he could not behold

And he could not tell

And he cannot tell

And he did not know

And he did not have knowledge

And he did not look on

And he did not perceive

And he did not see

And he could not be sure

And he could not understand

And he did not wot (to know; to be aware)

And he did not wish (desire; to be disposed or inclined; hope; long for)

These words: know, perceive, be sure, understand, see, look on, consider, have knowledge, behold, tell, desire-----are words of consciousness.  Peter is not sure what type, form or mode of consciousness he is experiencing: his own dream state, or a novel form of consciousness that is presenting to him a vision, or as the Greek provides, a supernatural spectacle, i.e. something that aids intellectual sight.

Is Luke giving us insight into the nature of consciousness in this passage? Peter does not know whether this “happening through the angel” is real. Before we consider the question of what type, form or mode of consciousness is real, let’s consider the phrase “happening through the angel” or “done by the angel”.

Let’s consider for a moment the definition of angels given on page 581 of Science and Health: “God’s thoughts passing to man; . . .”  So something is happening through the angel,----happening through God-like thoughts which Peter is somehow perceiving. 

Let’s consider mere mortal thought for a moment. Our mortal thoughts can color our experience; they can make the day more bright (or colorless). Imagine what God-thoughts can do. Maybe this is what Luke is showing us: the power of God-thoughts to change our experience. What does the omnipotent do to our conscious experience?

Consciousness is always presenting something to us. In dreams it presents us with a dream state of consciousness where the laws of physics are relaxed. Could Luke be presenting to us what divine consciousness is presenting to Peter? Peter isn’t 100% sure what he is seeing, is he? Is Peter advancing into divine consciousness step by step? Has he been aware of that state of consciousness before? Perhaps in the Pentecostal experience? 

NOTE on “following”:

What does it mean that Peter follows the angel? Peter is not so overwhelmed by the experience that he is paralyzed by the wonder of it. He’s thinking. To follow something, you have to think about it, decide if this is the right thing for you to do at this time.

Is this the first time Peter has seen God’s thoughts, experienced the supernatural spectacle?  Has Peter seen God’s thoughts before, perhaps during the Pentecostal experience?  Peter has had time to reflect on that experience. If I was Peter I would be thinking what more I could have done in that experience. Questions could be asked and answered. Things could be seen and done. Jesus is clear about this: all things are possible in this light.

We can look at this story as Peter’s escape from prison. But, this is the Bible! It’s all about the escape from the bondage of the false self, the self-deceived Satan-consciousness that would put God far away in heaven and limit all things.

Peter’s decision to follow the angel is a “no-brainer” as we would say today. What are Peter’s options? To stay in prison and die? There is little to attract him back into his mortal consciousness, is there? Eddy’s phrase “Man’s extremity is God’s opportunity” comes to mind. 

Nevertheless, we all know people who would resist the idea of asking God to help in a time of need. Peter is not like that! Peter already has shown great trust in God, and he is showing a quick trust here as well. The idea of quickly and completely trusting God’s ideas may be a leading lesson of this story.

Peter is ready (spiritually prepared) and willing (sacrificing self, i.e. beliefs and opinions) to listen (intentional stillness from silencing mortal will) and follow (trusting the leader, leaping into the unknown).

Trust must be a sign of spiritual advancement: a willingness to replace God’s ideas with one’s own.

NOTE on the meaning of “true” or “real”:  The very meaning of “true” requires a thinking creator and a thinking receiver. One has to be aware that something is “true”.  The Greek word translated as “true”, alethia 227, is a compound word: a, (not or without), and lethano, (hidden, ignorant of, unawares); thus, “true” means not unaware, not without thinking, not hid from consciousness, not ignorant, not without thought, not inattentive, not without premeditated design, not without previous preparation. Doesn’t this words suggest that if one thinks, is attentive, is prepared, gives thought to, seeks consciousness, etc., that one will know truth?

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going out 1831 exerchomai, from 1537 and 2064; to issue (literally of figuratively):-----come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad.

proceed (Origins Dict.): See CEDE. L. cedere (stem ced-), to go, hence to go back, hence to halt (cf CEASE); perhaps akin to L. cadere (stem cad-), to fall; to Gr hodos; to Skt utsad-, to step aside, (hence) to disappear; perhaps also to L. sedere (stem sed-), hence to E. SIT. 

L. procedere (pro-, forwards), to advance, to progress, . . 

followed 190  akoloutheo, from G1 (as a particle of union) and keleuthos (a road); properly to be in the same way with, i.e. to accompany (specifically as a disciple):---follow, reach.

accompany (Origins Dict.): See PANTRY. L. panis, (stem and root pan-), bread, akin ultimately to L. pascere, to nourish, q.v. at PASTOR. In Late Latin, panis acquires the special sense ‘the Eucharist.’ Prefix compounds include L. compania, literally the sharing of bread with another, and Old French acompagnier, whence E. to accompany.

way (Origins Dict.): See VIA. 

him 846

knew 1492 eido, a primary verb; used only in certain past tenses, the others being borrowed from the equivalent 3700 and 3708; properly to see (literally or figuratively); by implication (in the perfect only) to know:------be aware, behold, can (+ not tell), consider, know, have knowledge, look (on), perceive, see, be sure, tell, understand, wish, wot. Compare 3700.

not 3756 

that 3754

happening 1096 ginomai, a prolonged and middle form of a primary verb; to cause to be (“gen” -erate). i.e. (reflexive) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.):-----arise, be assembled, be, become, befall, behave self, be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, God forbid, grow happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.

through 1223 dia, a primary preposition denoting the channel of an act; through (in very wide applications, local, causal or occasional). In compounds it retains the same general import:----after, always, among, at, to avoid, because of (that), briefly, by, for (cause) . . .fore, from, in, by occasion of, of, by reason of, forsake, that, thereby, therefore, though, through, throughout, to wherefore, with, within.

angel 32 angelos from angello [probably derived from 71; compare 34] (to bring tidings); a messenger; especially an “angel”; by implication a pastor:-----angel, messenger.

71 ago, a primary verb; properly to lead; by implication to bring, drive (reflexive) go, (specifically) pass (time), (figuratively) induce:-----be, bring (forth), carry, (let) go, keep, lead away, be open.

34 age, from 71 [compare 32]; a drove:-----herd.

was 2076

true 227 alethes, from G1 (as a negative particle) and 2990; true (as not concealing):----true, truly, truth.

2990 lanthano, a prolonged form of a primary verb, which is used only as an alternate in certain tenses; to lie hid (literally or figuratively); often used adverbially unwittingly:-----be hid, be ignorant of, unawares.

unaware a. (1828 Dict. def.): Without thought, inattentive.

unawares adv. (ibid.): 

1. Suddenly; unexpectedly; without previous preparation.
2. Without premeditated design.

thought 1380  dokeo, a prolonged form of a primary verb doko (used only as an alternate in certain tenses; compare the base of 1166) of the same meaning; to think; by implication to seem (truthfully or uncertainly):----be accounted, please, of own pleasure, be of reputation, seem (good), suppose, think, trow.

1166 deiknyo, a prolonged form of an obsolete primary of the same meaning; to show (literally or figuratively):----shew.

see 991 blepo, a primary verb; to look at (literally or figuratively):----behold, beware, lie, look (on, to), perceive, regard, see, sight, take heed. Compare 3700.

vision 3705 homama, from 3708; something gazed at, i.e. a spectacle (especially supernatural):------sight, vision.

spectacle (Origins Dict.): L. specere, to perceive with the eyes, to look at, as the frequentative spectare, to look at habitually, hence to fix one’s eyes upon, with the past participle spectatus, whence English spectator. Spectare has the derivative spectaculum, something often looked at or worth looking at, whence Old French spectacle, adopted by English. From spectaculum, in its Late Latin sense, ‘the act of seeing’ comes the Middle English spectacle, a spy glass, a mirror, whence spectacles in the modern sense.

spectacle (1828 Dict. def.): [L. spectaculum, from specto, be behold; specio, to see.]

1. A show; something exhibited to view; usually, something presented to view as extraordinary, or something that is beheld an unusual and worthy of special notice. Thus we call things exhibited for amusement, public spectacles, as the combats of gladiators in ancient Rome.   “We are made a spectacle to the world, and to angels, and to men.” 1 Cor. iv.
2. Anything seen; a sight. A drunkard is a shocking spectacle.
3. Spectacles, in the plural, glasses to assist in the sight.
4. Figuratively, something that aids the intellectual sight. “Shakspeare---needed not the spectacles of books to read nature.”  Dryden.