Weymouth New Testament in Modern Speech, Acts — Story, Setting & Ideas

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Weymouth, Richard Francis, 1822-1902 Project Gutenberg 2005 Not confirmed
Bible. Acts Readers of public-domain and historical texts
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Words 28,524
Reading time 125 min
Text sections 4

For Weymouth New Testament in Modern Speech, Acts — Story, Setting & Ideas, the stored edition analysis reports 28,524 words, 2 hr 5 min estimated reading time, and 4 detected text sections.

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Richard Francis Weymouth's 1913 modern-speech rendering of Acts uses colloquial English to clarify narrative action and dialogue, as seen in the opening ascension scene and the Philippian jailer episode. The translation choices reveal a focus on immediacy and readability.
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God had bestowed; and he encouraged them all to remain, with fixed resolve, faithful to the Lord.

011:024 For he was a good man, and was full of the Holy Spirit and of faith; and the number of believers in the Lord greatly increased.

011:025 Then Barnabas paid a visit to Tarsus to try to find Saul.

011:026 He succeeded, and brought him to Antioch; and for a whole year they attended the meetings of the Church, and taught a large number of people. And it was in Antioch that the disciples first received the name of `Christians.'

011:027 At that time certain Prophets came down from Jerusalem to Antioch,

011:028 one of whom, named Agabus, being instructed by the Spirit, publicly predicted the speedy coming of a great famine throughout the world. (It came in the reign of Claudius.)

011:029 So the disciples decided to send relief, every one in proportion to his means, to the brethren living in Judaea.

011:030 This they did, forwarding their contributions to the Elders by Barnabas and Saul.

012:001 Now, about that time, King Herod arrested certain members of the Church, in order to ill-treat them;

012:002 and James, John's brother, he beheaded.

012:003 Finding that this gratified the Jews, he proceeded to seize Peter also; these being the days of Unleavened Bread.

012:004 He had him arrested and lodged in jail, handing him over to the care of sixteen soldiers; and intended after the Passover to bring him out again to the people.

012:005 So Peter was kept in prison; but long and fervent prayer was offered to God by the Church on his behalf.

012:006 Now when Herod was on the point of taking him out of prison, that very night Peter was asleep between two soldiers, bound with two chains, and guards were on duty outside the door.

012:007 Suddenly an angel of the Lord stood by him, and a light shone in the cell; and, striking Peter on the side, he woke him and said, "Rise quickly." Instantly the chains dropped off his wrists.

012:008 "Fasten your girdle," said the angel, "and tie on your sandals." He did so. Then the angel said, "Throw your cloak round you, and follow me."

012:009 So Peter went out, following him, yet could not believe that what the angel was doing was real, but supposed that he saw a vision.

012:010 And passing through the first ward and the second, they came to the iron gate leading into the city. This opened to them of itself; and, going out, they passed on through one of the streets, and then suddenly the angel left him.

012:011 Peter coming to himself said, "Now I know for certain that the Lord has sent His angel and has rescued me from the power of Herod and from all that the Jewish people were anticipating."

012:012 So, after thinking things over, he went to the house of Mary, the mother of John surnamed Mark, where a large number of people were assembled, praying.

012:013 When he knocked at the wicket in the door, a maidservant named Rhoda came to answer the knock;

012:014 and recognizing Peter's voice, for very joy she did not open the door, but ran in and told them that Peter was standing there.

012:015 "You are mad," they said. But she strenuously maintained that it was true. "It is his guardian angel," they said.

012:016 Meanwhile Peter went on knocking, until at last they opened the door and saw that it was really he, and were filled with amazement.

012:017 But he motioned with his hand for silence, and then described to them how the Lord had brought him out of the prison. "Tell all this to James and the brethren," he added. Then he left them, and went to another place.

012:018 When morning came, there was no little commotion among the soldiers, as to what could possibly have become of Peter.

012:019 And when Herod had had him searched for and could not find him, after sharply questioning the guards he ordered them away to execution. He then went down from Judaea to Caesarea and remained there.

012:020 Now the people of Tyre and Sidon had incurred Herod's violent displeasure. So they sent a large deputation to wait on him; and having secured the good will of Blastus, his treasurer, they begged the king to be friendly with them again, because their country was dependent on his for its food supply.

012:021 So, on an appointed day, Herod, having arrayed himself in royal robes, took his seat on the tribunal, and was haranguing them;

012:022 and the assembled people kept shouting, "It is the voice of a god, and not of a man!"

012:023 Instantly an angel of the Lord struck

Weymouth's translation of Acts opens with a striking temporal marker: Jesus' instruction to the apostles spans 'down to the day on which, after giving instruction through the Holy Spirit … He was taken up to Heaven.' The phrasing 'as a beginning' for Jesus' deeds and teaching signals a deliberate narrative hinge. Weymouth renders the apostles' question about restoring the kingdom in direct, unadorned speech: 'Master, is this the time at which you are about to restore the kingdom of Israel?' The response—'It is not for you to know times or epochs'—retains the original's reserve while modernizing the syntax.

Translating the Ascension and the Upper Room

The ascension scene (Acts 1:9–11) is rendered with concrete visual detail: 'a cloud closing beneath Him hid Him from their sight.' The angels' question—'Galilaeans, why stand looking into the sky?'—uses the regional identifier 'Galilaeans' rather than a generic term, preserving the local color. Weymouth's choice of 'Oliveyard' for the Mount of Olives (1:12) is a domestic, almost pastoral alternative to the traditional name. The upper-room gathering (1:13–14) lists the eleven apostles and adds 'some women, and Mary the mother of Jesus, and His brothers,' emphasizing the inclusive community. Peter's speech (1:16) introduces Judas as 'who acted as guide to those who arrested Jesus,' a functional description that avoids theological elaboration.

The Macedonian Call and Lydia's Baptism

In Troas, Paul's vision (16:9) presents a Macedonian 'standing, entreating him and saying, “Come over into Macedonia and help us.”' The phrase 'we immediately looked out for an opportunity' conveys urgency. At Philippi, the narrative shifts to a riverside prayer meeting (16:13) where 'we talked with the women who had come together.' Lydia is introduced with precise details: 'a dealer in purple goods' from Thyateira, 'a worshipper of the true God.' Her invitation—'If in your judgement I am a believer in the Lord, come and stay at my house'—uses conditional politeness. The baptism of her household (16:15) follows without fanfare, and 'she made us go there' underscores her insistence.

Prison, Earthquake, and the Jailer's Conversion

The Philippian jailer episode (16:16–34) unfolds through sensory details: a slave girl 'who claimed to be inspired' and 'accustomed to bring her owners large profits by telling fortunes' follows Paul. After the exorcism, the owners' complaint (16:20–21) frames the apostles as 'Jews … teaching customs which we, as Romans, are not permitted to adopt.' The flogging and imprisonment are terse: 'they threw them into jail and bade the jailer keep them safely.' At midnight, Paul and Silas 'were praying and singing hymns to God, and the prisoners were listening.' The earthquake's effect—'the doors all flew open, and the chains fell off from every prisoner'—is rendered in parallel clauses. The jailer's question, 'O sirs, what must I do to be saved?' receives a direct answer: 'Believe on the Lord Jesus.' The subsequent washing of wounds and baptism (16:33) conclude with a meal and 'his faith resting on God.'

Weymouth's translation consistently prioritizes clarity over archaism: 'the Father's promised gift' for the Holy Spirit, 'the Good News' for the gospel, and 'bondservants' for servants. Readers will note how his word choices—like 'Oliveyard' or 'the remotest parts of the earth'—shape the narrative's pace and accessibility. This edition invites comparison with other early twentieth-century renderings, particularly in how it handles direct speech and cultural terms.

I kept thinking about Weymouth’s Acts—how the plain speech made the jailer’s trembling feel close, almost like my own morning quiet. It reminded me of that old A commentary on Ecclesiastes — Edition Insights, where the same plainness turns vanity into something almost tender. Both translations share that shy, human breath, as if the words had been sitting by a window, waiting.

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