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Boks TemuanActs 15:18-33
Konteks15:18 known 1 from long ago. 2
15:19 “Therefore I conclude 3 that we should not cause extra difficulty 4 for those among the Gentiles 5 who are turning to God, 15:20 but that we should write them a letter 6 telling them to abstain 7 from things defiled 8 by idols and from sexual immorality and from what has been strangled 9 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 10 because he is read aloud 11 in the synagogues 12 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 13 to send men chosen from among them, Judas called Barsabbas and Silas, 14 leaders among the brothers, to Antioch 15 with Paul and Barnabas. 15:23 They sent this letter with them: 16
From the apostles 17 and elders, your brothers, 18 to the Gentile brothers and sisters 19 in Antioch, 20 Syria, 21 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 22 you, upsetting 23 your minds 24 by what they said, 25 15:25 we have unanimously 26 decided 27 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 28 have risked their lives 29 for the name of our Lord Jesus Christ. 30 15:27 Therefore we are sending 31 Judas and Silas 32 who will tell you these things themselves in person. 33 15:28 For it seemed best to the Holy Spirit and to us 34 not to place any greater burden on you than these necessary rules: 35 15:29 that you abstain from meat that has been sacrificed to idols 36 and from blood and from what has been strangled 37 and from sexual immorality. 38 If you keep yourselves from doing these things, 39 you will do well. Farewell. 40
15:30 So when they were dismissed, 41 they went down to Antioch, 42 and after gathering the entire group 43 together, they delivered the letter. 15:31 When they read it aloud, 44 the people 45 rejoiced at its encouragement. 46 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 47 15:33 After 48 they had spent some time there, 49 they were sent off in peace by the brothers to those who had sent them.
[15:18] 1 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
[15:18] 2 sn An allusion to Isa 45:21.
[15:19] 3 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
[15:19] 4 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
[15:19] 5 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:20] 6 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
[15:20] 7 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
[15:20] 9 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
[15:21] 10 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 11 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
[15:21] 12 sn See the note on synagogue in 6:9.
[15:22] 13 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:22] 14 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
[15:22] 15 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 16 tn Grk “writing by their hand” (an idiom for sending a letter).
[15:23] 17 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[15:23] 18 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
[15:23] 19 tn Grk “to the brothers who are from the Gentiles.”
[15:23] 20 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 21 tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[15:24] 22 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
[15:24] 23 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
[15:24] 25 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
[15:25] 26 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
[15:25] 27 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:26] 28 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
[15:26] 29 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
[15:26] 30 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:27] 31 tn This verb has been translated as an epistolary aorist.
[15:27] 32 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
[15:27] 33 tn Grk “by means of word” (an idiom for a verbal report).
[15:28] 34 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
[15:28] 35 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
[15:29] 36 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
[15:29] 37 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
[15:29] 38 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
[15:29] 39 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
[15:29] 40 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
[15:30] 42 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:30] 43 tn Or “congregation” (referring to the group of believers).
[15:31] 44 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
[15:31] 45 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
[15:31] 46 tn Or “at its encouraging message.”
[15:32] 47 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
[15:33] 48 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[15:33] 49 tn The word “there” is not in the Greek text, but is implied.
