Kisah Para Rasul 15:7

15:7 After there had been much debate, ¹  Peter stood up and said to them, “Brothers, you know that some time ago ²  God chose ³  me to preach to the Gentiles so they would hear the message ⁴  of the gospel ⁵  and believe. ⁶ 

Kisah Para Rasul 15:13

15:13 After they stopped speaking, ⁷  James replied, ⁸  “Brothers, listen to me.

Kisah Para Rasul 15:22-29

15:22 Then the apostles and elders, with the whole church, decided ⁹  to send men chosen from among them, Judas called Barsabbas and Silas, ¹⁰  leaders among the brothers, to Antioch ¹¹  with Paul and Barnabas. 15:23 They sent this letter with them: ¹² 

From the apostles ¹³  and elders, your brothers, ¹⁴  to the Gentile brothers and sisters ¹⁵  in Antioch, ¹⁶  Syria, ¹⁷  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 ¹⁸  you, upsetting ¹⁹  your minds ²⁰  by what they said, ²¹  15:25 we have unanimously ²²  decided ²³  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ²⁴  have risked their lives ²⁵  for the name of our Lord Jesus Christ. ²⁶  15:27 Therefore we are sending ²⁷  Judas and Silas ²⁸  who will tell you these things themselves in person. ²⁹  15:28 For it seemed best to the Holy Spirit and to us ³⁰  not to place any greater burden on you than these necessary rules: ³¹  15:29 that you abstain from meat that has been sacrificed to idols ³²  and from blood and from what has been strangled ³³  and from sexual immorality. ³⁴  If you keep yourselves from doing these things, ³⁵  you will do well. Farewell. ³⁶ 

[15:7]  ¹ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ² 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]  ³ 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]  ⁴ tn Or “word.”

[15:7]  ⁵ tn Or “of the good news.”

[15:7]  ⁶ 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.

[15:13]  ⁷ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ⁸ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:22]  ⁹ 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]  ¹⁰ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ¹¹ 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]  ¹² tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ¹³ 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]  ¹⁴ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ¹⁵ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ¹⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ²⁰ tn Grk “souls.”

[15:24]  ²¹ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ²⁷ tn This verb has been translated as an epistolary aorist.

[15:27]  ²⁸ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ²⁹ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ³⁰ 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]  ³¹ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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).