Kisah Para Rasul 11:1-30
Konteks11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 1 the word of God. 2 11:2 So when Peter went up to Jerusalem, 3 the circumcised believers 4 took issue with 5 him, 11:3 saying, “You went to 6 uncircumcised men and shared a meal with 7 them.” 11:4 But Peter began and explained it to them point by point, 8 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 9 an object something like a large sheet descending, 10 being let down from heaven 11 by its four corners, and it came to me. 11:6 As I stared 12 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 13 and wild birds. 14 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 15 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 16 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 17 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 18 three men sent to me from Caesarea 19 approached 20 the house where we were staying. 21 11:12 The Spirit told me to accompany them without hesitation. These six brothers 22 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 23 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 24 them just as he did 25 on us at the beginning. 26 11:16 And I remembered the word of the Lord, 27 as he used to say, 28 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 29 11:17 Therefore if God 30 gave them the same gift 31 as he also gave us after believing 32 in the Lord Jesus Christ, 33 who was I to hinder 34 God?” 11:18 When they heard this, 35 they ceased their objections 36 and praised 37 God, saying, “So then, God has granted the repentance 38 that leads to life even to the Gentiles.” 39
11:19 Now those who had been scattered because of the persecution that took place over Stephen 40 went as far as 41 Phoenicia, 42 Cyprus, 43 and Antioch, 44 speaking the message 45 to no one but Jews. 11:20 But there were some men from Cyprus 46 and Cyrene 47 among them who came 48 to Antioch 49 and began to speak to the Greeks 50 too, proclaiming the good news of the Lord Jesus. 11:21 The 51 hand of the Lord was with them, and a great number who believed 52 turned 53 to the Lord. 11:22 A report 54 about them came to the attention 55 of the church in Jerusalem, 56 and they sent Barnabas 57 to Antioch. 58 11:23 When 59 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 60 to the Lord with devoted hearts, 61 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 62 were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. 63 So 64 for a whole year Barnabas and Saul 65 met with the church and taught a significant number of people. 66 Now it was in Antioch 67 that the disciples were first called Christians. 68
11:27 At that time 69 some 70 prophets 71 came down 72 from Jerusalem 73 to Antioch. 74 11:28 One of them, named Agabus, got up 75 and predicted 76 by the Spirit that a severe 77 famine 78 was about to come over the whole inhabited world. 79 (This 80 took place during the reign of Claudius.) 81 11:29 So the disciples, each in accordance with his financial ability, 82 decided 83 to send relief 84 to the brothers living in Judea. 11:30 They did so, 85 sending their financial aid 86 to the elders by Barnabas and Saul.
Kisah Para Rasul 15:1-41
Konteks15:1 Now some men came down from Judea 87 and began to teach the brothers, “Unless you are circumcised 88 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 89 with them, the church 90 appointed Paul and Barnabas and some others from among them to go up to meet with 91 the apostles and elders in Jerusalem 92 about this point of disagreement. 93 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 94 and Samaria, they were relating at length 95 the conversion of the Gentiles and bringing great joy 96 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 97 by the church and the apostles and the elders, and they reported 98 all the things God had done with them. 99 15:5 But some from the religious party of the Pharisees 100 who had believed stood up and said, “It is necessary 101 to circumcise the Gentiles 102 and to order them to observe 103 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 104 about this matter. 15:7 After there had been much debate, 105 Peter stood up and said to them, “Brothers, you know that some time ago 106 God chose 107 me to preach to the Gentiles so they would hear the message 108 of the gospel 109 and believe. 110 15:8 And God, who knows the heart, 111 has testified 112 to them by giving them the Holy Spirit just as he did to us, 113 15:9 and he made no distinction 114 between them and us, cleansing 115 their hearts by faith. 15:10 So now why are you putting God to the test 116 by placing on the neck of the disciples a yoke 117 that neither our ancestors 118 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 119 the grace of the Lord Jesus, in the same way as they are.” 120
15:12 The whole group kept quiet 121 and listened to Barnabas and Paul while they explained all the miraculous signs 122 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 123 James replied, 124 “Brothers, listen to me. 15:14 Simeon 125 has explained 126 how God first concerned himself 127 to select 128 from among the Gentiles 129 a people for his name. 15:15 The 130 words of the prophets agree 131 with this, as it is written,
15:16 ‘After this 132 I 133 will return,
and I will rebuild the fallen tent 134 of David;
I will rebuild its ruins and restore 135 it,
15:17 so that the rest of humanity 136 may seek the Lord,
namely, 137 all the Gentiles 138 I have called to be my own,’ 139 says the Lord, 140 who makes these things 15:18 known 141 from long ago. 142
15:19 “Therefore I conclude 143 that we should not cause extra difficulty 144 for those among the Gentiles 145 who are turning to God, 15:20 but that we should write them a letter 146 telling them to abstain 147 from things defiled 148 by idols and from sexual immorality and from what has been strangled 149 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 150 because he is read aloud 151 in the synagogues 152 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 153 to send men chosen from among them, Judas called Barsabbas and Silas, 154 leaders among the brothers, to Antioch 155 with Paul and Barnabas. 15:23 They sent this letter with them: 156
From the apostles 157 and elders, your brothers, 158 to the Gentile brothers and sisters 159 in Antioch, 160 Syria, 161 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 162 you, upsetting 163 your minds 164 by what they said, 165 15:25 we have unanimously 166 decided 167 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 168 have risked their lives 169 for the name of our Lord Jesus Christ. 170 15:27 Therefore we are sending 171 Judas and Silas 172 who will tell you these things themselves in person. 173 15:28 For it seemed best to the Holy Spirit and to us 174 not to place any greater burden on you than these necessary rules: 175 15:29 that you abstain from meat that has been sacrificed to idols 176 and from blood and from what has been strangled 177 and from sexual immorality. 178 If you keep yourselves from doing these things, 179 you will do well. Farewell. 180
15:30 So when they were dismissed, 181 they went down to Antioch, 182 and after gathering the entire group 183 together, they delivered the letter. 15:31 When they read it aloud, 184 the people 185 rejoiced at its encouragement. 186 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 187 15:33 After 188 they had spent some time there, 189 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 190 15:35 But Paul and Barnabas remained in Antioch, 191 teaching and proclaiming (along with many others) 192 the word of the Lord. 193
15:36 After some days Paul said to Barnabas, “Let’s return 194 and visit the brothers in every town where we proclaimed the word of the Lord 195 to see how they are doing.” 196 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 197 that they should not take along this one who had left them in Pamphylia 198 and had not accompanied them in the work. 15:39 They had 199 a sharp disagreement, 200 so that they parted company. Barnabas took along 201 Mark and sailed away to Cyprus, 202 15:40 but Paul chose Silas and set out, commended 203 to the grace of the Lord by the brothers and sisters. 204 15:41 He passed through Syria and Cilicia, strengthening 205 the churches.
[11:1] 1 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 2 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[11:2] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:2] 4 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
[11:2] 5 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
[11:3] 6 tn Or “You were a guest in the home of” (according to L&N 23.12).
[11:3] 7 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
[11:4] 8 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
[11:5] 9 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
[11:5] 10 tn Or “coming down.”
[11:5] 11 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[11:6] 12 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[11:6] 13 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
[11:6] 14 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[11:7] 15 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[11:8] 16 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
[11:9] 17 tn Or “declare.” The wording matches Acts 10:15.
[11:11] 18 tn Grk “And behold.”
[11:11] 19 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[11:11] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:11] 20 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
[11:11] 21 tn The word “staying” is not in the Greek text but is implied.
[11:12] 22 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
[11:14] 23 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
[11:15] 24 tn Or “came down on.”
[11:15] 25 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
[11:15] 26 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
[11:16] 27 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[11:16] 28 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
[11:16] 29 sn John…Spirit. This remark repeats Acts 1:5.
[11:17] 30 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
[11:17] 31 sn That is, the same gift of the Holy Spirit.
[11:17] 32 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
[11:17] 33 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:17] 34 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
[11:18] 35 tn Grk “these things.”
[11:18] 36 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
[11:18] 38 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
[11:18] 39 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
[11:19] 40 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
[11:19] 41 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.
[11:19] 42 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
[11:19] 43 tn Grk “and Cyprus,” 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.
[11:19] sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:19] 44 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
[11:19] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[11:20] 46 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:20] 47 sn Cyrene was a city on the northern African coast west of Egypt.
[11:20] 48 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[11:20] 49 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:20] 50 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
[11:21] 51 tn Grk “And the.” 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.
[11:21] 52 tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).
[11:21] 53 sn Again, the expression turned is a summary term for responding to the gospel.
[11:22] 55 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
[11:22] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:22] 57 tc ‡ Most
[11:22] 58 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
[11:23] 59 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:23] 60 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
[11:23] sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
[11:23] 61 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
[11:24] 62 tn Grk “a significant crowd.”
[11:26] 63 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 64 tn Grk “So it happened that” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[11:26] 65 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[11:26] 66 tn Grk “a significant crowd.”
[11:26] 67 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 68 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
[11:27] 69 tn Grk “In these days,” but the dative generally indicates a specific time.
[11:27] 70 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
[11:27] 71 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
[11:27] 72 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
[11:27] 73 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 74 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:27] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2
[11:28] 75 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[11:28] 76 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
[11:28] 78 sn This famine is one of the firmly fixed dates in Acts. It took place from
[11:28] 79 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
[11:28] 80 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:28] 81 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[11:29] 82 tn So BDAG 410 s.v. εὐπορέω.
[11:29] 83 tn Or “determined,” “resolved.”
[11:29] 84 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
[11:29] sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
[11:30] 85 tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:30] 86 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[15:1] 87 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 88 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
[15:1] sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.
[15:2] 89 tn Grk “no little argument and debate” (an idiom).
[15:2] 90 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
[15:2] 91 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 92 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 93 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
[15:3] 94 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
[15:3] 95 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.
[15:3] 96 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
[15:4] 97 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
[15:4] 99 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
[15:5] 100 sn See the note on Pharisee in 5:34.
[15:5] 101 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
[15:5] 102 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
[15:6] 104 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
[15:7] 105 tn Or “discussion.” This term is repeated from v. 2.
[15:7] 106 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
[15:7] 107 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
[15:7] 109 tn Or “of the good news.”
[15:7] 110 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
[15:8] 111 sn The expression who knows the heart means “who knows what people think.”
[15:8] 112 tn Or “has borne witness.”
[15:8] 113 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
[15:9] 114 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
[15:10] 116 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
[15:10] 117 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
[15:10] 118 tn Or “forefathers”; Grk “fathers.”
[15:11] 120 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
[15:11] sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
[15:12] 121 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
[15:12] 122 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
[15:13] 123 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
[15:13] 124 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
[15:14] 125 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
[15:14] 126 tn Or “reported,” “described.”
[15:14] 127 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
[15:14] 128 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
[15:14] 129 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
[15:15] 130 tn Grk “And the.” 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.
[15:15] 131 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
[15:16] 132 tn Grk “After these things.”
[15:16] 133 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
[15:16] 134 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
[15:16] 135 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
[15:17] 136 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
[15:17] 137 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
[15:17] 138 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:17] sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
[15:17] 139 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
[15:17] 140 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
[15:18] 141 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] 142 sn An allusion to Isa 45:21.
[15:19] 143 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] 144 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
[15:19] 145 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:20] 146 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
[15:20] 147 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] sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.
[15:20] 149 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] 150 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 151 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] 152 sn See the note on synagogue in 6:9.
[15:22] 153 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] 154 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
[15:22] 155 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:22] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[15:23] 156 tn Grk “writing by their hand” (an idiom for sending a letter).
[15:23] 157 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] 158 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
[15:23] 159 tn Grk “to the brothers who are from the Gentiles.”
[15:23] 160 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 161 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] 162 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] 163 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
[15:24] 165 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
[15:25] 166 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] 167 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] 168 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] 169 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] 170 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:27] 171 tn This verb has been translated as an epistolary aorist.
[15:27] 172 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
[15:27] 173 tn Grk “by means of word” (an idiom for a verbal report).
[15:28] 174 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] 175 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
[15:29] 176 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] 177 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] 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 preceding provision in this verse, and from blood).
[15:29] 178 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] 179 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] 180 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] 181 tn Or “sent away.”
[15:30] 182 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:30] 183 tn Or “congregation” (referring to the group of believers).
[15:31] 184 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] 185 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
[15:31] 186 tn Or “at its encouraging message.”
[15:32] 187 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] 188 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] 189 tn The word “there” is not in the Greek text, but is implied.
[15:34] 190 tc A few
[15:35] 191 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:35] 192 sn This is a parenthetical note by the author.
[15:35] 193 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[15:36] 194 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
[15:36] 195 tn See the note on the phrase “word of the Lord” in v. 35.
[15:36] 196 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
[15:38] 197 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
[15:38] 198 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
[15:39] 199 tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[15:39] 200 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
[15:39] 201 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
[15:39] 202 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[15:40] 203 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
[15:40] 204 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.
[15:41] 205 sn Strengthening. See Acts 14:22; 15:32; 18:23.
