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1 Paul and Silas traveled on through Amphipolis and Apollonia and came to Thessalonica, where there was a synagogue.
2 According to his usual habit Paul went to the synagogue. There during three Sabbaths he held discussions with the people, quoting
3 and explaining the Scriptures, and proving from them that the Messiah had to suffer and rise from death. "This Jesus whom I announce to you," Paul said, "is the Messiah."
4 Some of them were convinced and joined Paul and Silas; so did many of the leading women and a large group of Greeks who worshiped God.
5 But some Jews were jealous and gathered worthless loafers from the streets and formed a mob. They set the whole city in an uproar and attacked the home of a man named Jason, in an attempt to find Paul and Silas and bring them out to the people.
6 But when they did not find them, they dragged Jason and some other believers before the city authorities and shouted, "These men have caused trouble everywhere! Now they have come to our city,
7 and Jason has kept them in his house. They are all breaking the laws of the Emperor, saying that there is another king, whose name is Jesus."
8 With these words they threw the crowd and the city authorities in an uproar.
9 The authorities made Jason and the others pay the required amount of money to be released, and then let them go.
10 As soon as night came, the believers sent Paul and Silas to Berea. When they arrived, they went to the synagogue.
11 The people there were more open-minded than the people in Thessalonica. They listened to the message with great eagerness, and every day they studied the Scriptures to see if what Paul said was really true.
12 Many of them believed; and many Greek women of high social standing and many Greek men also believed.
13 But when the Jews in Thessalonica heard that Paul had preached the word of God in Berea also, they came there and started exciting and stirring up the mobs.
14 At once the believers sent Paul away to the coast; but both Silas and Timothy stayed in Berea.
15 The men who were taking Paul went with him as far as Athens and then returned to Berea with instructions from Paul that Silas and Timothy should join him as soon as possible.
16 While Paul was waiting in Athens for Silas and Timothy, he was greatly upset when he noticed how full of idols the city was.
17 So he held discussions in the synagogue with the Jews and with the Gentiles who worshiped God, and also in the public square every day with the people who happened to come by.
18 Certain Epicurean and Stoic teachers also debated with him. Some of them asked, "What is this ignorant show-off trying to say?" Others answered, "He seems to be talking about foreign gods." They said this because Paul was preaching about Jesus and the resurrection.
19 So they took Paul, brought him before the city council, the Areopagus, and said, "We would like to know what this new teaching is that you are talking about.
20 Some of the things we hear you say sound strange to us, and we would like to know what they mean."
21 (For all the citizens of Athens and the foreigners who lived there liked to spend all their time telling and hearing the latest new thing.)
22 Paul stood up in front of the city council and said, "I see that in every way you Athenians are very religious.
23 For as I walked through your city and looked at the places where you worship, I found an altar on which is written, 'To an Unknown God.' That which you worship, then, even though you do not know it, is what I now proclaim to you.
24 God, who made the world and everything in it, is Lord of heaven and earth and does not live in temples made by human hands.
25 Nor does he need anything that we can supply by working for him, since it is he himself who gives life and breath and everything else to everyone.
26 From one human being he created all races of people and made them live throughout the whole earth. He himself fixed beforehand the exact times and the limits of the places where they would live.
27 He did this so that they would look for him, and perhaps find him as they felt around for him. Yet God is actually not far from any one of us;
28 as someone has said, 'In him we live and move and exist.' It is as some of your poets have said, 'We too are his children.'
29 Since we are God's children, we should not suppose that his nature is anything like an image of gold or silver or stone, shaped by human art and skill.
30 God has overlooked the times when people did not know him, but now he commands all of them everywhere to turn away from their evil ways.
31 For he has fixed a day in which he will judge the whole world with justice by means of a man he has chosen. He has given proof of this to everyone by raising that man from death!"
32 When they heard Paul speak about a raising from death, some of them made fun of him, but others said, "We want to hear you speak about this again."
33 And so Paul left the meeting.
34 Some men joined him and believed, among whom was Dionysius, a member of the council; there was also a woman named Damaris, and some other people.
The Good News Bible (GNB)
The Good News Bible (GNB), also known as the Good News Translation (GNT) in the United States, is an English translation of the Bible that prioritizes readability and accessibility for a diverse audience. First published in 1966 by the American Bible Society, the GNB was originally designed as a translation for people with limited English proficiency, including non-native speakers and those with lower literacy levels. Its straightforward and contemporary language makes it particularly effective for use in educational settings, churches, and personal study.
One of the hallmark features of the Good News Bible is its dynamic equivalence translation philosophy, which focuses on conveying the thought and meaning of the original texts rather than adhering strictly to a word-for-word approach. This allows the translators to use idiomatic expressions and familiar language that resonate with modern readers. The GNB aims to present the Bible in a way that is relatable and engaging, making it easier for readers to connect with the biblical stories and teachings without getting bogged down by archaic language or complex theological terminology.
In addition to its clear language, the Good News Bible includes helpful illustrations, maps, and notes that enhance the reader’s understanding of the text. The translation is structured to facilitate comprehension, often breaking up longer passages into shorter paragraphs and sections. This visual organization aids readers in navigating the biblical narrative and understanding the context of various stories and teachings. The GNB also includes helpful footnotes that provide additional information and insights into specific verses, making it a valuable resource for study and reflection.
Despite its strengths, the Good News Bible has faced criticism from some scholars and traditionalists who prefer more literal translations. Critics argue that the dynamic equivalence approach can lead to a loss of nuance and depth present in the original languages. Additionally, some readers express concern that the GNB’s simplified language may not adequately convey the richness of the biblical text. However, the Good News Bible remains a widely used and appreciated translation, particularly for its commitment to making the scriptures accessible to all, allowing readers from various backgrounds to engage with and understand the timeless messages of the Bible.