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Acts 15
New English Translation

The Jerusalem Council

15 Now some men came down from Judea[a] and began to teach the brothers, “Unless you are circumcised[b] according to the custom of Moses, you cannot be saved.” 2 When Paul and Barnabas had a major argument and debate[c] with them, the church[d] appointed Paul and Barnabas and some others from among them to go up to meet with[e] the apostles and elders in Jerusalem about this point of disagreement.[f] 3 So they were sent on their way by the church, and as they passed through both Phoenicia[g] and Samaria, they were relating at length[h] the conversion of the Gentiles and bringing great joy[i] to all the brothers. 4 When they arrived in Jerusalem, they were received[j] by the church and the apostles and the elders, and they reported[k] all the things God had done with them.[l] 5 But some from the religious party of the Pharisees[m] who had believed stood up and said, “It is necessary[n] to circumcise the Gentiles[o] and to order them to observe[p] the law of Moses.”

6 Both the apostles and the elders met together to deliberate[q] about this matter. 7 After there had been much debate,[r] Peter stood up and said to them, “Brothers, you know that some time ago[s] God chose[t] me to preach to the Gentiles so they would hear the message[u] of the gospel[v] and believe.[w] 8 And God, who knows the heart,[x] has testified[y] to them by giving them the Holy Spirit just as he did to us,[z] 9 and he made no distinction[aa] between them and us, cleansing[ab] their hearts by faith. 10 So now why are you putting God to the test[ac] by placing on the neck of the disciples a yoke[ad] that neither our ancestors[ae] nor we have been able to bear? 11 On the contrary, we believe that we are saved through[af] the grace of the Lord Jesus, in the same way as they are.”[ag]

12 The whole group kept quiet[ah] and listened to Barnabas and Paul while they explained all the miraculous signs[ai] and wonders God had done among the Gentiles through them. 13 After they stopped speaking,[aj] James replied,[ak] “Brothers, listen to me. 14 Simeon[al] has explained[am] how God first concerned himself[an] to select[ao] from among the Gentiles[ap] a people for his name. 15 The[aq] words of the prophets agree[ar] with this, as it is written,

16 ‘After this[as] I[at] will return,
and I will rebuild the fallen tent[au] of David;
I will rebuild its ruins and restore[av] it,
17 so that the rest of humanity[aw] may seek the Lord,
namely,[ax] all the Gentiles[ay] I have called to be my own,’[az] says the Lord,[ba] who makes these things 18 known[bb] from long ago.[bc]

19 “Therefore I conclude[bd] that we should not cause extra difficulty[be] for those among the Gentiles[bf] who are turning to God, 20 but that we should write them a letter[bg] telling them to abstain[bh] from things defiled[bi] by idols and from sexual immorality and from what has been strangled[bj] and from blood. 21 For Moses has had those who proclaim him in every town from ancient times,[bk] because he is read aloud[bl] in the synagogues[bm] every Sabbath.”

22 Then the apostles and elders, with the whole church, decided[bn] to send men chosen from among them, Judas called Barsabbas and Silas,[bo] leaders among the brothers, to Antioch[bp] with Paul and Barnabas. 23 They sent this letter with them:[bq]

From the apostles[br] and elders, your brothers,[bs] to the Gentile brothers and sisters[bt] in Antioch,[bu] Syria,[bv] and Cilicia, greetings! 24 Since we have heard that some have gone out from among us with no orders from us and have confused[bw] you, upsetting[bx] your minds[by] by what they said,[bz] 25 we have unanimously[ca] decided[cb] to choose men to send to you along with our dear friends Barnabas and Paul, 26 who[cc] have risked their lives[cd] for the name of our Lord Jesus Christ.[ce] 27 Therefore we are sending[cf] Judas and Silas[cg] who will tell you these things themselves in person.[ch] 28 For it seemed best to the Holy Spirit and to us[ci] not to place any greater burden on you than these necessary rules:[cj] 29 that you abstain from meat that has been sacrificed to idols[ck] and from blood and from what has been strangled[cl] and from sexual immorality.[cm] If you keep yourselves from doing these things,[cn] you will do well. Farewell.[co]

30 So when they were dismissed,[cp] they went down to Antioch,[cq] and after gathering the entire group[cr] together, they delivered the letter. 31 When they read it aloud,[cs] the people[ct] rejoiced at its encouragement.[cu] 32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech.[cv] 33 After[cw] they had spent some time there,[cx] they were sent off in peace by the brothers to those who had sent them.[cy] 35 But Paul and Barnabas remained in Antioch,[cz] teaching and proclaiming (along with many others)[da] the word of the Lord.[db]

Paul and Barnabas Part Company

36 After some days Paul said to Barnabas, “Let’s return[dc] and visit the brothers in every town where we proclaimed the word of the Lord[dd] to see how they are doing.”[de] 37 Barnabas wanted to bring John called Mark along with them too, 38 but Paul insisted[df] that they should not take along this one who had left them in Pamphylia[dg] and had not accompanied them in the work. 39 They had[dh] a sharp disagreement,[di] so that they parted company. Barnabas took along[dj] Mark and sailed away to Cyprus,[dk] 40 but Paul chose Silas and set out, commended[dl] to the grace of the Lord by the brothers and sisters.[dm] 41 He passed through Syria and Cilicia, strengthening[dn] the churches.

Footnotes

  1. Acts 15:1 sn That is, they came down from Judea to Antioch in Syria.
  2. Acts 15:1 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tō ethei tō Mōu>seōs] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tō ethei tō Mōu>seōs peripatēte]). 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.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.
  3. Acts 15:2 tn Grk “no little argument and debate” (an idiom).
  4. Acts 15:2 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.
  5. Acts 15:2 tn Grk “go up to,” but in this context a meeting is implied.
  6. Acts 15:2 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.
  7. Acts 15:3 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
  8. Acts 15:3 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdiēgeomai) 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.
  9. Acts 15:3 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
  10. Acts 15:4 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
  11. Acts 15:4 tn Or “announced.”
  12. Acts 15:4 tn “They reported all the things God had done with them”—an identical phrase occurs in Acts 14:27. God is always the agent.
  13. Acts 15:5 sn See the note on Pharisee in 5:34.
  14. Acts 15:5 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. Acts 15:5 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
  16. Acts 15:5 tn Or “keep.”
  17. Acts 15:6 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.
  18. Acts 15:7 tn Or “discussion.” This term is repeated from v. 2.
  19. Acts 15:7 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.”
  20. Acts 15:7 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.
  21. Acts 15:7 tn Or “word.”
  22. Acts 15:7 tn Or “of the good news.”
  23. Acts 15:7 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.
  24. Acts 15:8 sn The expression who knows the heart means “who knows what people think.”
  25. Acts 15:8 tn Or “has borne witness.”
  26. Acts 15:8 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.
  27. Acts 15:9 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.”
  28. Acts 15:9 tn Or “purifying.”
  29. Acts 15:10 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.
  30. Acts 15:10 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.
  31. Acts 15:10 tn Or “forefathers”; Grk “fathers.”
  32. Acts 15:11 tn Or “by.”
  33. Acts 15:11 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kath’ hon tropon) here as “in the same way as.”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.
  34. Acts 15:12 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
  35. Acts 15:12 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
  36. Acts 15:13 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
  37. Acts 15:13 tn Grk “answered, saying”; the redundant participle λέγων (legōn) has not been translated.
  38. Acts 15:14 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
  39. Acts 15:14 tn Or “reported,” “described.”
  40. Acts 15:14 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.”
  41. Acts 15:14 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.
  42. Acts 15:14 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
  43. Acts 15:15 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.
  44. Acts 15:15 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).
  45. Acts 15:16 tn Grk “After these things.”
  46. Acts 15:16 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
  47. Acts 15:16 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).
  48. Acts 15:16 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 (anoikodomeō, “rebuild”) has occurred twice in this verse already, “restore” is used here.
  49. Acts 15:17 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
  50. Acts 15:17 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.
  51. Acts 15:17 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same). sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
  52. Acts 15:17 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikaleō) 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.
  53. Acts 15:17 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.
  54. Acts 15:18 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
  55. Acts 15:18 sn An allusion to Isa 45:21.
  56. Acts 15:19 tn Or “I have decided,” “I think.” The verb κρίνω (krinō) 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.
  57. Acts 15:19 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
  58. Acts 15:19 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
  59. Acts 15:20 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellō) is given in L&N 33.49.
  60. Acts 15:20 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). 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.
  61. Acts 15:20 tn Or “polluted.”
  62. Acts 15:20 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).
  63. Acts 15:21 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
  64. Acts 15:21 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
  65. Acts 15:21 sn See the note on synagogue in 6:9.
  66. Acts 15:22 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
  67. Acts 15:22 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
  68. Acts 15:22 sn Antioch was a city in Syria (not Antioch in Pisidia).
  69. Acts 15:23 tn Grk “writing by their hand” (an idiom for sending a letter).
  70. Acts 15:23 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  71. Acts 15:23 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
  72. Acts 15:23 tn Grk “to the brothers who are from the Gentiles.”
  73. Acts 15:23 sn Antioch was a city in Syria (not Antioch in Pisidia).
  74. Acts 15:23 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.
  75. Acts 15:24 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.).”
  76. Acts 15:24 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
  77. Acts 15:24 tn Grk “souls.”
  78. Acts 15:24 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
  79. Acts 15:25 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
  80. Acts 15:25 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
  81. Acts 15:26 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 (anthrōpois) is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andras) 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.”
  82. Acts 15:26 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.
  83. Acts 15:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  84. Acts 15:27 tn This verb has been translated as an epistolary aorist.
  85. Acts 15:27 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
  86. Acts 15:27 tn Grk “by means of word” (an idiom for a verbal report).
  87. Acts 15:28 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.
  88. Acts 15:28 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
  89. Acts 15:29 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.
  90. Acts 15:29 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktōn), though the words are supported by a wide variety of early and significant witnesses otherwise and should be considered authentic.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).
  91. Acts 15:29 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.
  92. Acts 15:29 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |ōn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diatērountes) has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
  93. Acts 15:29 tn The phrase ἔρρωσθε (errōsthe) may be understood as a stock device indicating a letter is complete (“goodbye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
  94. Acts 15:30 tn Or “sent away.”
  95. Acts 15:30 sn Antioch was a city in Syria (not Antioch in Pisidia).
  96. Acts 15:30 tn Or “congregation” (referring to the group of believers).
  97. Acts 15:31 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.
  98. Acts 15:31 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
  99. Acts 15:31 tn Or “at its encouraging message.”
  100. Acts 15:32 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
  101. Acts 15:33 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.
  102. Acts 15:33 tn The word “there” is not in the Greek text, but is implied.
  103. Acts 15:33 tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in P74 א A B E Ψ M bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  104. Acts 15:35 sn Antioch was a city in Syria (not Antioch in Pisidia).
  105. Acts 15:35 sn This is a parenthetical note by the author.
  106. Acts 15:35 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
  107. Acts 15:36 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistrepsantes) has been translated as a finite verb due to requirements of contemporary English style.
  108. Acts 15:36 tn See the note on the phrase “word of the Lord” in v. 35.
  109. Acts 15:36 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
  110. Acts 15:38 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
  111. Acts 15:38 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
  112. Acts 15:39 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.
  113. Acts 15:39 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
  114. Acts 15:39 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
  115. Acts 15:39 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
  116. Acts 15:40 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.
  117. Acts 15:40 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 (adelphōn),.
  118. Acts 15:41 sn Strengthening. See Acts 14:22; 15:32; 18:23.
Close ERV-ZH

使 徒 行 傳 15
Chinese New Testament: Easy-to-Read Version

耶路撒冷的聚会

15 一些人从犹太来到安提阿，他们教导兄弟们说∶“除非你们按照摩西的规矩，接受割礼，否则你们就不能得到拯救。” 2 保罗和巴拿巴不同意他们的意见，他们发生了激烈的争辩。保罗、巴拿巴和其他一些人被派到耶路撒冷去，与那里的使徒和长老商讨这个问题。

3 他们受教会的派遣上路了，他们经过腓尼基和撒玛利亚，无论他们走到哪里，他们都讲述着外族人是怎样归顺上帝的。这使那些地方的兄弟们感到非常高兴。 4 他们到达耶路撒冷之后，受到了教会、使徒及长老们的欢迎，他们讲述了上帝对他们所做的一切。 5 法利赛支派的一些耶稣的信徒站起来，说∶“外族人必须接受割礼，必须命令他们遵守摩西的律法。”

6 使徒们和长老们聚在一起讨论着这个问题。 7 大家辩论了很久，然后，彼得站起来，对他们说∶“兄弟们，你们知道，在早期，上帝就在你们中间召选了我，让外族人通过我听到福音的信息，并且相信。 8 洞查所有人心的上帝把圣灵赐给了外族，就如同赐给我们一样，以此来表示他是接受他们的。 9 上帝对我们和他们一视同仁，用信仰洁净了他们的心。 10 那么，你们为什么要试探上帝，把我们的祖先和我们自己都负担不起的桎梏套在门徒的脖子上呢？ 11 不，我们相信通过主耶稣的恩典，我们被救，我们相信他们也会同样被救。

12 整个人群鸦雀无声，他们倾听着巴拿巴和保罗描述上帝通过他们在外族人中所行的神迹和奇事。 13 他们讲完后，雅各说道∶“兄弟们，请听我说。 14 西门描述了上帝首先怎样从外族人中把一个民族收归为自己而表现出他的关心。 15 先知们的话也都与此相符，正如《经》上记载的那样：

16 ‘这之后，我会回来，
我会重建倒塌了的大卫的房屋；
我将重建它的废墟，
把它重盖起来，
17 以便使其他的人类－
所有以我的名义，
受到召唤的外族人。
可以寻找主。
做了这些事的主说。
18 这些事已世代为人所知。’ (A)

19 因此，我的决定是我们不应该为难那些归顺上帝的外族人。 20 相反，我们应该写信给他们，告诉他们：

不要吃被偶像玷污的食物，

不要有不道德的性行为，

不要吃勒死的牲口，

不要喝血。

21 因为自古以来，每逢安息日，在各教会都有人宣读摩西的律法，在各城里都有人宣讲摩西的律法。”

给非犹太信徒的信

22 使徒、长老与全教会的人决定，从他们中间挑选一些男人，派他们和保罗、巴拿巴一起到安提阿去。他们选出犹大（也叫巴撒巴）和西拉，他们在兄弟中是领导人。 23 他们带去的信是这样写的：

“使徒们、这些长老们，你们的兄弟向在安提阿、叙利亚和基利家的外族兄弟们问候！

24 我们听说，我们中有人到你们那里去，他们没从我们这里得到任何指示，他们的话使你们受到干扰和不安，并扰乱了你们的思想， 25 因此我们一致决定，选派一些人与我们亲爱的巴拿巴和保罗一起，到你们那里去， 26 巴拿巴和保罗都是为我们主耶稣基督的名义冒过生命危险的人。 27 因此我们要派犹大和西拉来亲口告诉你们这些事的。 28 圣灵认为你们不应有更多的负担，我们也同意。你们需要做的只是这些事情：

29 你们不可吃祭过偶像的食物、血，以及勒死的动物，不可有不道德的性行为。如果你们杜绝了这些事情，你们就做得很好了。再见。”

30 因此，巴拿巴、保罗、犹大和西拉便被派出去了。他们到了安提阿。他们把教会的人们召集到一起，把信交给了他们。 31 安提阿的信徒们读了信，都为信里的鼓励而感到高兴。 32 犹大和西拉是先知，他们向兄弟说了许多话来鼓舞和加强兄弟们。 33 他们在那儿住了一些日子后，便离开了。他们从兄弟那里领受到了平安的祝福。他们回到了派遣他们的人那里去了。 34  [a]

35 保罗和巴拿巴在安提阿住了一段时间，他们和其他许多人一起，传授福音并教导主的信息。

保罗和巴拿巴分手

36 过了些日子，保罗对巴拿巴说∶“咱们应该回到以前传过主的信息的那些城市去看看兄弟们现在都怎么样了。” 37 巴拿巴想带约翰马可一起去， 38 但是，保罗却认为最好不要带他一起去，因为他在旁非利亚的时候离开了他们，没有继续和他们一起工作。 39 两人进行了一番激烈的争吵，结果保罗和巴拿巴各走各的路。巴拿巴带着马可坐船去了塞浦路斯。 40 保罗选中了西拉，在兄弟们把保罗托付给主的恩典的照料后，也上路了。 41 保罗走遍了叙利亚和基利家，加强了教会的力量。

Footnotes

  1. 使 徒 行 傳 15:34 一些古版本增有34节∶“但是西拉决定呆在那里。”
Close SBLGNT

ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15
SBL Greek New Testament

15 Καί τινες κατελθόντες ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ [a]περιτμηθῆτε τῷ ἔθει [b]τῷ Μωϋσέως, οὐ δύνασθε σωθῆναι. 2 γενομένης [c]δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρναβᾷ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρναβᾶν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου. 3 οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν [d]τε Φοινίκην καὶ Σαμάρειαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς. 4 παραγενόμενοι δὲ εἰς [e]Ἱεροσόλυμα [f]παρεδέχθησαν [g]ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετ’ αὐτῶν. 5 ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωϋσέως.

6 Συνήχθησάν [h]τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου. 7 πολλῆς δὲ [i]ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς· Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφ’ ἡμερῶν ἀρχαίων [j]ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι, 8 καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς [k]δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν, 9 καὶ [l]οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν. 10 νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι; 11 ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ’ ὃν τρόπον κἀκεῖνοι.

12 Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρναβᾶ καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν δι’ αὐτῶν. 13 μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων· Ἄνδρες ἀδελφοί, ἀκούσατέ μου. 14 Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν [m]λαὸν τῷ ὀνόματι αὐτοῦ. 15 καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται· 16 Μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ [n]κατεσκαμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν, 17 ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη ἐφ’ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ’ αὐτούς, λέγει [o]κύριος ποιῶν [p]ταῦτα 18 γνωστὰ ἀπ’ [q]αἰῶνος. 19 διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν, 20 ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ [r]ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ [s]τοῦ πνικτοῦ καὶ τοῦ αἵματος· 21 Μωϋσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.

22 Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Ἀντιόχειαν σὺν [t]τῷ Παύλῳ καὶ Βαρναβᾷ, Ἰούδαν τὸν [u]καλούμενον Βαρσαββᾶν καὶ Σιλᾶν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς, 23 γράψαντες διὰ χειρὸς [v]αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ [w]πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν. 24 ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν [x]ἐξελθόντες ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς [y]ὑμῶν οἷς οὐ διεστειλάμεθα, 25 ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν [z]ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ, 26 ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 27 ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σιλᾶν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. 28 ἔδοξεν γὰρ τῷ [aa]πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν [ab]τούτων τῶν ἐπάναγκες, 29 ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ [ac]πνικτῶν καὶ πορνείας· ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε.

30 Οἱ μὲν οὖν ἀπολυθέντες [ad]κατῆλθον εἰς Ἀντιόχειαν, καὶ συναγαγόντες τὸ πλῆθος ἐπέδωκαν τὴν ἐπιστολήν· 31 ἀναγνόντες δὲ ἐχάρησαν ἐπὶ τῇ παρακλήσει. 32 Ἰούδας τε καὶ Σιλᾶς, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν· 33 ποιήσαντες δὲ χρόνον ἀπελύθησαν μετ’ εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς [ae]ἀποστείλαντας αὐτούς. 35 Παῦλος δὲ καὶ Βαρναβᾶς διέτριβον ἐν Ἀντιοχείᾳ διδάσκοντες καὶ εὐαγγελιζόμενοι μετὰ καὶ ἑτέρων πολλῶν τὸν λόγον τοῦ κυρίου.

36 Μετὰ δέ τινας ἡμέρας εἶπεν [af]πρὸς Βαρναβᾶν Παῦλος· Ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς [ag]ἀδελφοὺς κατὰ [ah]πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου, πῶς ἔχουσιν. 37 Βαρναβᾶς δὲ [ai]ἐβούλετο συμπαραλαβεῖν [aj]καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον· 38 Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ’ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον, μὴ [ak]συμπαραλαμβάνειν τοῦτον. 39 ἐγένετο [al]δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ’ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον, 40 Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ [am]κυρίου ὑπὸ τῶν ἀδελφῶν, 41 διήρχετο δὲ τὴν Συρίαν καὶ [an]τὴν Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας.

Footnotes

  1. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:1 περιτμηθῆτε WH Treg NIV ] περιτέμνησθε RP
  2. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:1 τῷ WH Treg NIV ] – RP
  3. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:2 δὲ WH Treg NIV ] οὖν RP
  4. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:3 τε WH Treg NIV ] – RP
  5. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:4 Ἱεροσόλυμα Treg ] Ἱερουσαλὴμ WH NIV RP
  6. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:4 παρεδέχθησαν WH Treg NIV ] ἀπεδέχθησαν RP
  7. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:4 ἀπὸ WH Treg NIV ] ὑπὸ RP
  8. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:6 τε WH Treg NIV ] δὲ RP
  9. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:7 ζητήσεως WH Treg NIV ] συζητήσεως RP
  10. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:7 ἐν ὑμῖν ἐξελέξατο ὁ θεὸς WH Treg NIV ] ὁ θεὸς ἐν ὑμῖν ἐξελέξατο RP
  11. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:8 δοὺς WH Treg NIV ] + αὐτοῖς RP
  12. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:9 οὐθὲν WH Treg NIV ] οὐδὲν RP
  13. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:14 λαὸν WH Treg NIV ] + ἐπὶ RP
  14. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:16 κατεσκαμμένα NIV RP ] κατεστραμμένα WH Treg
  15. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:17 κύριος WH Treg NIV ] + ὁ RP
  16. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:17 ταῦτα WH Treg NIV ] + πάντα RP
  17. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:18 αἰῶνος WH Treg NIV ] + ἐστιν τῷ θεῷ πάντα τὰ ἔργα αὐτοῦ RP
  18. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:20 ἀπέχεσθαι WH Treg NIV ] + ἀπὸ RP
  19. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:20 τοῦ NIV RP ] – WH Treg
  20. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:22 τῷ WH Treg NIV ] – RP
  21. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:22 καλούμενον WH Treg NIV ] ἐπικαλούμενον RP
  22. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:23 αὐτῶν WH Treg NIV ] + τάδε RP
  23. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:23 πρεσβύτεροι WH Treg NIV ] + καὶ οἱ RP
  24. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:24 ἐξελθόντες Treg NIV RP ] – WH
  25. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:24 ὑμῶν WH Treg NIV ] + λέγοντες περιτέμνεσθαι καὶ τηρεῖν τὸν νόμον RP
  26. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:25 ἐκλεξαμένοις WH Treg NIV ] ἐκλεξαμένους RP
  27. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:28 πνεύματι τῷ ἁγίῳ WH Treg NIV ] ἁγίῳ πνεύματι RP
  28. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:28 τούτων τῶν ἐπάναγκες WH Treg NIV ] τῶν ἐπάναγκες τούτων RP
  29. ΠΡΑΞΕΙΣ ΤΩΝ ΑΠΟΣΤΟΛΩΝ 15:29 πνικτῶν WH Treg NIV ] πνικτοῦ RP
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Acts 15
New International Version

The Council at Jerusalem

15 Certain people(A) came down from Judea to Antioch and were teaching the believers:(B) “Unless you are circumcised,(C) according to the custom taught by Moses,(D) you cannot be saved.” 2 This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem(E) to see the apostles and elders(F) about this question. 3 The church sent them on their way, and as they traveled through Phoenicia(G) and Samaria, they told how the Gentiles had been converted.(H) This news made all the believers very glad. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.(I)

5 Then some of the believers who belonged to the party(J) of the Pharisees(K) stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.”(L)

6 The apostles and elders met to consider this question. 7 After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe.(M) 8 God, who knows the heart,(N) showed that he accepted them by giving the Holy Spirit to them,(O) just as he did to us. 9 He did not discriminate between us and them,(P) for he purified their hearts by faith.(Q) 10 Now then, why do you try to test God(R) by putting on the necks of Gentiles a yoke(S) that neither we nor our ancestors have been able to bear? 11 No! We believe it is through the grace(T) of our Lord Jesus that we are saved, just as they are.”

12 The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wonders(U) God had done among the Gentiles through them.(V) 13 When they finished, James(W) spoke up. “Brothers,” he said, “listen to me. 14 Simon[a] has described to us how God first intervened to choose a people for his name from the Gentiles.(X) 15 The words of the prophets are in agreement with this, as it is written:

16 “‘After this I will return
    and rebuild David’s fallen tent.
Its ruins I will rebuild,
    and I will restore it,
17 that the rest of mankind may seek the Lord,
    even all the Gentiles who bear my name,
says the Lord, who does these things’[b](Y)—
18     things known from long ago.[c](Z)

19 “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20 Instead we should write to them, telling them to abstain from food polluted by idols,(AA) from sexual immorality,(AB) from the meat of strangled animals and from blood.(AC) 21 For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”(AD)

The Council’s Letter to Gentile Believers

22 Then the apostles and elders,(AE) with the whole church, decided to choose some of their own men and send them to Antioch(AF) with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas,(AG) men who were leaders among the believers. 23 With them they sent the following letter:

The apostles and elders, your brothers,

To the Gentile believers in Antioch,(AH) Syria(AI) and Cilicia:(AJ)

Greetings.(AK)

24 We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said.(AL) 25 So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul— 26 men who have risked their lives(AM) for the name of our Lord Jesus Christ. 27 Therefore we are sending Judas and Silas(AN) to confirm by word of mouth what we are writing. 28 It seemed good to the Holy Spirit(AO) and to us not to burden you with anything beyond the following requirements: 29 You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.(AP) You will do well to avoid these things.

Farewell.

30 So the men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. 31 The people read it and were glad for its encouraging message. 32 Judas and Silas,(AQ) who themselves were prophets,(AR) said much to encourage and strengthen the believers. 33 After spending some time there, they were sent off by the believers with the blessing of peace(AS) to return to those who had sent them. [34] [d] 35 But Paul and Barnabas remained in Antioch, where they and many others taught and preached(AT) the word of the Lord.(AU)

Disagreement Between Paul and Barnabas

36 Some time later Paul said to Barnabas, “Let us go back and visit the believers in all the towns(AV) where we preached the word of the Lord(AW) and see how they are doing.” 37 Barnabas wanted to take John, also called Mark,(AX) with them, 38 but Paul did not think it wise to take him, because he had deserted them(AY) in Pamphylia and had not continued with them in the work. 39 They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, 40 but Paul chose Silas(AZ) and left, commended by the believers to the grace of the Lord.(BA) 41 He went through Syria(BB) and Cilicia,(BC) strengthening the churches.(BD)

Footnotes

  1. Acts 15:14 Greek Simeon, a variant of Simon; that is, Peter
  2. Acts 15:17 Amos 9:11,12 (see Septuagint)
  3. Acts 15:18 Some manuscripts things’— / 18 the Lord’s work is known to him from long ago
  4. Acts 15:34 Some manuscripts include here But Silas decided to remain there.
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