Acts 7:45

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Template:Verses in Acts 7

ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 7:45 ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν, ὧν ἐξῶσεν ὁ Θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν, ἕως τῶν ἡμερῶν Δαβίδ·

(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)

Acts 7:45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;

(King James Version, Pure Cambridge Edition 1900)

Acts 7:45 which our fathers also, who came afterwards, brought in with Joshua into the possession of the Gentiles, whom God drove out before the face of our fathers until the days of David,

(King James Version 2016 Edition, 2016) - buy the revised and updated printed 2023 Edition New Testament here

Interlinear

Commentary

Jesus or Joshua

Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; (KJV) Acts 7:45

For if Jesus had given them rest, then would he not afterward have spoken of another day. (KJV) Hebrews 4:8

The name Jesus (Ἰησοῦς) refers to three people in the New Testament writings:

1) Jesus our messiah;

2) Joshua the son of Nun;

3) Jesus, surnamed Justus.

In the critical text, there is another Jesus, the son of Eliezer in the genealogy in Luke 3. But this is an error in the critical text.

The reason these places have been changed to Joshua in the King James Version 2016 Edition and other modern translations is the same reason that Ἰούδας (Judas) is translated as Jude in Jude 1:1, and Judah in Matthew 1:2, and several others, to make a distinction from Judas Iscariot in Matthew 10:4. The same Greek name is translated differently several times to clarify to the reader who exactly is being spoken about. This can be explained by the translators second rule which stated:

“The names of the prophets and the holy writers with the other names of the text to be retained as nigh as may be, accordingly as they were vulgarly used.”

That means, that the culture of England in 1611 had no issue with Jesus being the name of Joshua, but they has issues with Judah, and Jude, being associated with Judas. Joshua and Jesus are simply different forms of the same Hebrew and Greek name. The 1611 translators felt that their culture understood this, whereas in today's culture this has become blurred, and thus the need to distinguish between Joshua and Jesus is needed to have a contemporary, modern update of the 1611 KJV.

1611 marginal notes

A marginal note in the 1611 at Exodus 17:9 says

"Joshua: called Jesus, Acts. 7.45"

Exodus 17:9 says:

And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.

Obviously this is literally Joshua and not a preincarnate Jesus as some KJV supporters have claimed.

Hebrews 4:8 states:

"Jesus: that is, Joshua"

so as we can see from the marginal notes of the 1611, the name Jesus meant Joshua. In 1611 the names were synonymous. “Jesus” is the Greek mode of writing “Joshua,” and there can be no doubt that Joshua is here intended in the context.

KJV Today

The article: “Jesus” or “Joshua” in Acts 7:45 & Hebrews 4:8? states:

“ιησους (Iesous),” or “Jesus,” is the Greek form of “Joshua.” Critics claim that the KJV, by merely transliterating the name, misleads readers into thinking that these verses about Joshua the son of Nun are about Jesus Christ. However, one must wonder why English readers should be misled by something that did not mislead Greek readers, for the Greek does not differentiate the two. Rather, it would be more helpful for an English reader to learn that “Jesus” was a typical Hebrew name, and that the identity of any “Jesus” must be determined by context. In 2007, a documentary titled The Lost Tomb of Jesus tried to create a sensation by revealing the discovery of a “tomb of Jesus.” The documentary exploited the English public’s ignorance of the fact that “Jesus” was a typical name in first century Judea. On another note, Jesus the son of Nun of the Old Testament was a "type" of Jesus the son of God of the New Testament. Whereas the mortal Jesus led the Israelites to physical rest, the divine Jesus led man to spiritual rest. God may have purposely given the same name to both men in order that we see that one is the type of the other. This truth is apparent in the KJV.

Greek

Textus Receptus

1514 (Complutensian Polyglot)

Desiderius Erasmus

1516 (Erasmus 1st Novum Instrumentum omne)
1519 (Erasmus 2nd)
1522 (Erasmus 3rd Novum Testamentum omne)
1527 (Erasmus 4th)
1535 (Erasmus 5th)

Colinæus

1534 (Colinæus)

Stephanus (Robert Estienne)

1546 (Robert Estienne (Stephanus) 1st)
1549 (Robert Estienne (Stephanus) 2nd)
1550 (Robert Estienne (Stephanus) 3rd - Editio Regia)
1551 (Robert Estienne (Stephanus) 4th)

Theodore Beza

1565 (Beza 1st)
1565 (Beza Octavo 1st)
1567 (Beza Octavo 2nd)
1580 (Beza Octavo 3rd)
1582 (Beza 2nd)
1589 (Beza 3rd)
1590 (Beza Octavo 4th)
1598 (Beza 4th)

See Also Acts 7:45 Beza 1598 (Beza)

1604 (Beza Octavo 5th)

Elzevir

1624 (Elzevir)
1633 (Elzevir)
1641 (Elzevir)

Scholz

1841 (Scholz)

Scrivener

1894 (? ????? ???T???)

Other Greek

1857 (Tregelles' Greek New Testament)
(Tischendorf 8th Ed.)
1881 (Westcott & Hort)
(Greek orthodox Church)

Anglo Saxon Translations

1000 (Anglo-Saxon Gospels Manuscript 140, Corpus Christi College by Aelfric)

1200 (Anglo-Saxon Gospels Hatton Manuscript 38, Bodleian Library by unknown author)

English Translations

1380 (Wyclif's Bible by John Wycliffe)

1395 (Wyclif's Bible by John Wycliffe)

1534 (Tyndale Bible by William Tyndale)

1535 (Coverdale Bible)

1539 (Great Bible First Edition - Miles Coverdale)

1540 (Great Bible Second Edition - Miles Coverdale)

1549 (Matthew's Bible - John Rogers)

1557 (Geneva 1557)

1560 (Geneva Bible) First Edition

1568 (Bishop's Bible First Edition

1582 (Rheims 1582)

1587 (Geneva Bible) by William Whittingham

1599 (Geneva Bible) by William Whittingham

1611 (King James Version)

1729 (Mace New Testament)

1745 (Mr. Whiston's Primitive New Testament)

1762 (King James Version)

1769 (King James Version - Benjamin Blayney)

1770 (Worsley Version by John Worsley)

1790 (Wesley Version by John Wesley)

1795 (A Translation of the New Testament from the Original Greek by Thomas Haweis)

1833 (Webster Version - by Noah Webster)

1835 (Living Oracles by Alexander Campbell)

1849 (Etheridge Translation by John Etheridge)

1850 (King James Version by Committee)

1851 (Murdock Translation)

1855 Calvin Bible by the Calvin Translation Society

1858 (The New Testament Translated from the Original Greek by Leicester Sawyer)

1865 (The Emphatic Diaglott by Benjamin Wilson)

1865 (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)

1869 (Noyes Translation by George Noyes)

1873 (King James Version) by Frederick Scrivener)

1885 (Revised Version also called English Revised Version - Charles Ellicott editor)

1890 (Darby Version 1890 by John Darby)

1898 (Young's Literal Translation by Robert Young)

1901 (American Standard Version - Philip Schaff)

1902 (The Emphasised Bible Rotherham Version)

1902 (Translation of the New Testament from the Original Greek by William Godbey)

1904 (The New Testament: Revised and Translated by Adolphus Worrell)

1904 (Twentieth Century New Testament by Ernest Malan and Mary Higgs)

1911 (Syrus Scofield)

1912 (Weymouth New Testament)

1918 (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)

1923 (Edgar Goodspeed)

1982 (New King James Version)

1984 (New International Version)

1995 (New American Standard Bible) (©1995)

1999 (American King James Version)AKJV

2005 (Today’s New International Version)

Foreign Language Versions

Arabic

التي ادخلها ايضا آباؤنا اذ تخلفوا عليها مع يشوع في ملك الامم الذين طردهم الله من وجه آبائنا الى ايام داود (Arabic Smith & Van Dyke)

Aramaic

(Aramaic Peshitta)

Basque

Tabernacle hura-ere gure Aitéc recebituric eraman ceçaten Iosuerequin Gentilén possessionera, cein iraitzi vkan baititu Iaincoac gure Aitén aitzinetic Dauid-en egunetarano.

Bulgarian

1940 (Bulgarian Bible)

Chinese

1 这帐幕，我们的祖宗相继承受。当神在他们面前赶出外邦人去的时候，他们同约书亚把帐幕搬进承受为业之地，直存到大卫的日子。 (Simplified))

1 這帳幕，我們的祖宗相繼承受。當神在他們面前趕出外邦人去的時候，他們同約書亞把帳幕搬進承受為業之地，直存到大衛的日子。 (Chinese Union Version (Traditional))

French

Et nos peres, l'ayant reçu, l'introduisirent avec Josue, en prenant possession des nations que Dieu chassa de devant la face de nos peres, jusqu'aux jours de David, (French Darby)

1744 Et nos pères ayant reçu [ce Tabernacle], ils le portèrent sous la conduite de Josué au pays qui était possédé par les nations que Dieu chassa de devant nos pères, [où il demeura] jusqu'aux jours de David; (Martin 1744)

1744 (Ostervald 1744)

German

1545 (Luther 1545)

1871 (Elberfelder 1871)

1912 welche unsre Väter auch annahmen und mit Josua in das Land brachten, das die Heiden innehatten, welche Gott ausstieß vor dem Angesicht unsrer Väter bis zur Zeit Davids. (Luther 1912)

Italian

1649 Il quale ancora i padri nostri ricevettero, e lo portarono con Giosuè, nel paese ch’era stato posseduto da’ Gentili, i quali Iddio scacciò d’innanzi a’ padri nostri; e quivi dimorò fino a’ giorni di Davide. (Giovanni Diodati Bible 1649)

1927 E i nostri padri, guidati da Giosuè, ricevutolo, lo introdussero nel paese posseduto dalle genti che Dio scacciò d’innanzi ai nostri padri. Quivi rimase fino ai giorni di Davide, (Riveduta Bible 1927)

Japanese

1928 (Naoji Nagai)

Latin

quod et induxerunt suscipientes patres nostri cum Iesu in possessionem gentium quas expulit Deus a facie patrum nostrorum usque in diebus David Latin Vulgate

1527 (Erasmus 1527)

1527 (Erasmus Vulgate 1527)

Pidgin

1996 (Pidgin King Jems)

Romainian

2010 (Biblia Traducerea Fidela în limba româna)

Russian

1876 Отцы наши с Иисусом, взяв ее, внесли во владения народов, изгнанных Богом от лица отцов наших. Так было до дней Давида. Russian Synodal Version

Phonetically:

Spanish

(RVG Spanish)

Swedish

1917 Och våra fäder togo det i arv och förde det sedan under Josua hitin, när de togo landet i besittning, efter de folk som Gud fördrev för våra fäder. Så var det ända till Davids tid. (Swedish - Svenska 1917)

Tagalog

1905 Na yao'y ipinasok din ng ating mga magulang sa kapanahunang ukol, na kasama ni Josue nang sila'y magsipasok sa inaari ng mga bansa, na pinalayas ng Dios sa harapan ng ating magulang, hanggang sa mga araw ni David; (Ang Dating Biblia 1905)

Tok Pisin

1996 (Tok Pisin King Jems)

Vietnamese

1934 Tổ phụ chúng ta đã nhận lấy đền tạm ấy, rồi đồng đi với Giô-suê đem vào xứ họ đã chiếm lấy của các dân mà Ðức Chúa Trời đã đuổi khỏi trước mặt họ; đền tạm cứ ở đó cho đến đời vua Ða-vít, (VIET)

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