Acts of Sent Away Ones 11
And when Small Stone ascended into Foundation of Peace ("Jerusalem"), the ones from out of a cutting around kept separating apart toward himself.
those who are saying that You entered toward men who are holding an acro-plug51 and jointly ate with themselves.
And Small Stone, he who began first, kept exposing to themselves successively in order, he who is saying,
"I, myself was being within a city, Beautiful ("Joppa"), he who is offering prayers and I perceived a vision within a displacement, that which is stepping down, a certain vessel as mega fine linen with four origins, she who is being let down from out of the Heavenly One, and she came until myself.
Into her whom he who has gazed earnestly I kept understanding, and I perceived the Four-Footed Ones of the Earthly One, and the Wild Animals and the Creeping Ones and the Winged Ones of the Heavenly One.
And I heard also a voice, she who is speaking to myself: He who has stood up, Small Stone, offer by burning and eat!
And I said, 'In no way, Master, because a common or impure thing never entered into the Mouth of myself.'
μὴ κοίνου - do not share/communicate
And she separated from out of a second time, a voice from out of the Heavenly One: What the God has cleansed you, yourself do not communicate.And this has become upon three times and all things were drawn backwards into the Heavenly One.
ἐπέστησαν - they confronted
And behold! three Men at once set against the House within her whom we were being, those who have been dispatched away from Dictatorship City ("Caesarea") toward myself.And the Spirit said to myself to come together to themselves, he who has separated apart nothing. And they came in sync with myself, also the Six Brothers, these ones, and we came into the Home of the Man.
And he brought tidings to ourselves how he perceived the Angel within the Home of himself, he who had stood up and who said: Send away into Beautiful and send after Hearing, the one who is being invoked as Small Stone,
Sayings that Will Save you
one whom will utter sayings toward yourself within which you will be saved, yourself and all the Home of Yourself.And within the Beginning of Myself to utter, the Spirit, the Holy One, fell against themselves just as against ourselves also within an origin.
And I remembered of the Saying of the Master as he kept saying: Favored indeed plunged by water, but you, yourselves will be plunged within a spirit, a holy one.
If therefore the God gave the Equal Gift to themselves as also to ourselves, the ones who have trusted upon the Master Salvation, an anointed one, who was I, myself being a powerful one, to prevent the God?"
And those who have heard these things became still and they glorified the God, those who are saying, "So then to the Herds also the God has given the Change of Mind into a zoe-life." And therefore indeed the ones who have been scattered abroad away from the Pressing Together of the one who became upon Crown-Wreathed ("Stephano"), they passed through until Palm-Country ("Phoenicia") and Copper ("Cyprus") and Holding Opposite ("Antioch"), those who are uttering to no one the Word except only to Casters.
The Pressing Together of Her who became upon the Crowned One
"A wife of valor is the crown of her lord, and as decay within the substance of himself is she who shames."
(Proverbs 12:4 RBT)Evangelizing the Lord
And there were certain men from out of themselves, Copper Ones ("Cypriots") and Men of the Huntress ("Cyrenians"), anyone who have come into Holding Opposite ("Antioch"), they also kept uttering toward the Outsiders ("Hellenists"), those who are gospelizing the Master Salvation.52"As One Man"
And she kept being, a hand of a master, in company with themselves; and a multitudinous number, the one who trusted, wheeled back around upon the Master.Prophesying Until No Longer Prophecy, but Reality
And he was heard, the Logos Ratio, into the Ears of the Summoned Assembly of the one who is being within Foundation of Peace ("Jerusalem") around to themselves and they dispatched Son of Prophecy ("Barnabas") until Holding Opposite ("Antioch"),who, he who became present beside and he who perceived the Grace of the God, rejoiced and kept summoning everyone to continue with the Master in the Project of the Heart,
A sufficient, adequate multitude
for he was a good man and filled satisfied of a holy spirit and of a trust, and a fitting multitude was added to the Master.And he went out into Flat Basket ("Tarsus") to investigate Sheol ("Saul").
τοὺς μαθητὰς Χριστιανούς = The Christian Learners
And he who found he led into Holding Opposite ("Antioch"), and he became to themselves, and for an entire cycle53 to lead together within the Summoned Assembly and to teach a fitting multitude, and to deal firstly with the Christian Learners within Holding Opposite ("Antioch").54And within the Days, these ones, prophets came down away from Foundations of Peace into Holding Opposite.
Agabus the Grasshopper
And he who stood up, one from out of themselves by a name of Grasshopper ("Agabus")55 showed by sign straight through the Spirit a mega famine destined to become upon the whole Inhabited World, that which became in the time of Crippled ("Claudius").And of the Learners, according as anyone was prospering, each of themselves marked out to send into an agency for the Brothers who are dwelling within the Caster ("the Judean")
and that which they made, the ones who have sent away toward the Elder Ones straight across through a hand of Son of Prophecy ("Barnabas") and Sheol ("Saul").
Footnotes
ἀκροβυστία - acro-plug, extremity stopper, high-point bung
See note at Galatians 2:7.
περιτομῆς (genitive singular of περιτομή) is literally “a cutting around,” from περί “around” + τομή “a cut, incision,” derived from τέμνω “to cut”; the compound is thus semantically transparent and originally denotes a circular or circumferential cutting action, before any later specialized or technical extensions.
So it follows that "uncircumcised" in the Greek would be ἀπερίτμητος formed from the privative prefix ἀ- “not” + περίτμητος “circumcised.” This word is actually used only once in Acts 7:51. This is not the word used here in Acts 11:3 or any of the other 20 verses where most translations render the word "uncircumcised." It is uncertain speculation of a word exclusive to the NT that scholars could only give opinions on. The compound ἀκροβυστία has nothing signifying "cutting" nor "covering" and thus the signification of "uncircumcised" is forced onto it.
εὐαγγελιζόμενοι τὸν Κύριον Ἰησοῦν This means "evangelizing the Master Jesu/Salvation" or "gospelizing the Master Salvation/Jesu"
It does not mean "preaching."
It serves the same function as other similar "-izing" words:
| Verb | Meaning | Present Mid./Pass. Participle |
|---|---|---|
| βαπτίζω | submerge, baptize | βαπτιζόμενοι |
| καθαρίζω | cleanse, purify | καθαριζόμενοι |
| ἁγιάζω | make holy | ἁγιαζόμενοι |
| δουλεύω → δουλίζω | enslave | δουλιζόμενοι |
| ἐθνίζω | make into a nation / paganize | ἐθνιζόμενοι |
| Ἑλληνίζω | speak Greek / live as a Greek | Ἑλληνιζόμενοι |
| νομίζω | regard, suppose | νομιζόμενοι |
| σκανδαλίζω | cause to stumble | σκανδαλιζόμενοι |
| τυραννίζω | tyrannize | τυραννιζόμενοι |
| πλουτίζω | make rich | πλουτιζόμενοι |
When a –ίζω verb (such as εὐαγγελίζω, βαπτίζω, καθαρίζω, σκανδαλίζω) is followed by an accusative of a person, the construction reflects one of two tightly defined valency patterns in Greek:
1. Direct Object of Affect (Patient Accusative)
Here the person in the accusative is the one directly acted upon—i.e., the recipient of the action that the verb effects.
Structural pattern
Verb (–ίζω) + Accusative Person
Semantic value
“to cause that person to undergo X”
Examples (structural type)
- βαπτίζω τινά → “to immerse someone”
- καθαρίζω τινά → “to cleanse someone”
- σκανδαλίζω τινά → “to cause someone to stumble”
- δουλίζω τινά → “to enslave someone”
Here the accusative marks the directly transformed participant. This is the canonical transitive use of –ίζω.
2. Double-Object Frame (Person + Content)
With communicative or declarative –ίζω verbs (especially εὐαγγελίζω), Greek often uses:
Accusative of person + Accusative of thing
or
Accusative of person + περί / ὅτι + clause
Example patterns
-
εὐαγγελίζω τινά τι
= “to announce something to someone” -
εὐαγγελίζω τινά περὶ τινός
= “to proclaim to someone about something”
Here:
-
The person-accusative = recipient
-
The second object or clause = semantic content
So the person is not transformed, but informed.
What This Means for εὐαγγελιζόμενοι + Accusative Person
When you see:
εὐαγγελιζόμενοι τινά
the accusative person is not undergoing a physical change, but is:
-
the target of proclamation
-
the recipient of communicated content
-
grammatically functioning as a personal goal without a preposition
This is a regular Greek extension of the “affect” accusative into the semantic domain of information transfer.
With εὐαγγελιζόμενοι, an accusative person is not the content of the proclamation but the recipient of it. In Greek valency terms, the person in the accusative functions as the affected addressee (recipient/patient of the speech act), while the content is expressed separately—either by a second accusative (εὐαγγελίζω τινά τι), a prepositional phrase (περί + gen.), or a ὅτι/ὡς clause.
All the previous translations, trying to avoid the truthful reading, add words such as περί + gen. and/or change the noun "Jesu/Salvation" into a genitive form (e.g. of Jesus) when it (he) is in fact an accusative direct object. In other words, pretty much every rendering ever of this line has been falsely crafted.
Self Cycle
ἐνιαυτός originally means “the completed cycle"
It is not just “year” in a calendar sense, but literally the returning / recurring period that closes upon itself.
Homeric and archaic examples preserve this cyclic sense:
- ἐνιαυτῷ = “at the completion of the annual cycle”
- περιπλομένων ἐνιαυτῶν (Od. 1.16) = “as the years rolled around (completed their orbits).”
Hence the semantic extension:
ἐνιαυτός → any full cycle / period that returns into itself.
In inscriptions (e.g., Delphi, Crete):
-
πρὸ τῶ ἐνιαυτοῦ = “before the year has completed its cycle.”
-
ἐνιαυτῷ = “when the yearly cycle expires.”
The term marks a closed temporal loop, not simply the number 12 months.
Because the base meaning is “a completed cycle,” Greeks extended it to any recurring temporal pattern, especially astronomical ones. Thus:
a. The Metonic Cycle
19 years = period after which lunar and solar calendars realign.
DS 12.36:
ὁ μέγας ἐνιαυτός used of the 19-year Metonic cycle.
b. The 600-year cycle
Josephus (AJ 1.3.9) mentions a 600-year ἐνιαυτός for a long astronomical period.
c. “ἀΐδιος ἐνιαυτός” (Apollodorus)
The “eternal cycle” = an unending cosmic recurrence.
Pythagorean usage — ὁ μέγας ἐνιαυτός
Eudemus (ap. Theon Smyrnaeus 198H) gives the Pythagorean doctrine:
μέγας ἐνιαυτός =
the cosmic cycle after which the entire configuration of the heavens returns to the same starting-point
(all planets, sun, moon in identical relative positions).
Characteristics:
-
A determinable but immense number of years.
-
Not a simple solar year; it is a harmonic / astronomical cycle.
-
Based on numerical ratios of planetary periods.
-
When completed, all phenomena recur exactly (Pythagorean “eternal recurrence” doctrine).
Thus for the Pythagoreans:
ἐνιαυτός = cycle of recurrence.
μέγας ἐνιαυτός = total cosmic recurrence.
This turns “year” into a metaphysical notion:
a closed, resonant period determined by the harmonic ratios (λόγοι) of celestial motions.
The root of ἐνιαυτός is transparently cyclic:
-
ἐν (in) + αὐτός (self) → originally “the time that returns into itself.”
(cf. ancient etymologists: ἐν αὑτῷ γιγνόμενος χρόνος = “the time that becomes what it was.”)
Hence:
ἐνιαυτός = a completed, self-returning period.
The Pythagorean cycle (μέγας ἐνιαυτός) is the extension of the basic meaning of ἐνιαυτός—a completed, self-returning temporal loop—to the largest possible astronomical recurrence. The term naturally expands because its core sense is cyclic completion, not merely “year.”
(cf. LSJ ἐνιαυτός)
χρηματίσαι is not a passive verb nor a past tense. It is an infinitive active “to conduct public business / to officially designate / to deal” This comes from the cluster of senses where χρηματίζω =
- deliberate / issue a determination,
- conduct formal business,
- give an official response,
- be designated in an official or public manner.
The verb casts the naming as a public, civic, or administrative act, not a casual nickname. It aligns with the sense used of assemblies and authorities “conducting business,” “issuing determinations,” or “designating something in an official capacity.”
Χριστιανούς "Christians"
The form, Χριστιανός (Christianos) is a Latinized political word. One would expect a suffix like -ικός (-ikos) Χρισματικος (Chrismatikós) if it was supposed to carry the meaning of Pertaining to the Anointing, similar to the name Charismatics derived from the Greek charis "divine gift." It skips these native Greek formations and instead uses the Latin loan suffix -ιανός (-ianos). This strongly implies the name's actual genesis was based on the social and political naming conventions of the Roman Empire, rather than theological derivation.
That said, τοὺς μαθητὰς Χριστιανούς means unequivocally The Christian Learners or Christian Disciples. Does the verb χρηματίσαι split these words up as direct object + name? These three words are all in the accusative. χρηματίσαι is an aorist infinitive active in every single Greek manuscript.
Every translation mistranslates this into a past tense "were called." χρηματίσαι in itself cannot mean “were called.” It is the aorist active infinitive of χρηματίζω, whose primary senses are “to transact, do business, conduct affairs; to have dealings” (Classical → Hellenistic usage). The specialized sense is “to give oracular responses” from the noun χρησμός), but not passive “to be named/called.” (cf. LSJ χρηματίζω). Even the specialized sense doesn't fit. No one is giving divine oracles here. Julia Smith was the only one apparently to attempt to translate this as "by divine intimation" but that still defies the infinitive with an accusative. Since this was apparently too difficult for scholars to figure out, and they were absolutely certain of what was meant, it was an inconsequential thing to wave the wand and magically change the aorist infinitive active into a passive past tense. I mean, who's going to notice such subtle craft, right? And—as the reasoning goes—it's not like it's going to change the entire narrative or history of the Church, so...
"Presto!"
Agabus the Grasshopper
Abarim Publications points out an interesting comparison between the locust and the grasshopper in terms of "teaching":
As we point out in the full dictionary article on this noun: the primary function of the wings of birds (and angels and hence perhaps locusts and grasshoppers) is not to render the power of flight but rather the power of protecting, particularly the young and weak (Matthew 23:37). Flight is just a side effect of that. We also point out that the word for locust, namely ארבה (arbeh), comes from the same verb רבב (rabab), to be or become many or much, as does the familiar term ραββι (rabbi), Rabbi or great one. That suggests that the locust relates to the grasshopper the way the formally educated and formally designated Rabbi relates to the many informally gifted seers which normally live among any normal population.
(cf. Abarim Publications. “Agabus – meaning and etymology.” Abarim Publications' Biblical Name Vault. https://www.abarim-publications.com/Meaning/Agabus.html)