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Acts 14-15

Paul and Barnabas at Iconium

14 The same thing happened in Iconium[a] when Paul and Barnabas[b] went into the Jewish synagogue[c] and spoke in such a way that a large group[d] of both Jews and Greeks believed. 2 But the Jews who refused to believe[e] stirred up the Gentiles and poisoned their minds[f] against the brothers. 3 So they stayed there[g] for a considerable time, speaking out courageously for the Lord, who testified[h] to the message[i] of his grace, granting miraculous signs[j] and wonders to be performed through their hands. 4 But the population[k] of the city was divided; some[l] sided with the Jews, and some with the apostles. 5 When both the Gentiles and the Jews (together with their rulers) made[m] an attempt to mistreat[n] them and stone them,[o] 6 Paul and Barnabas[p] learned about it[q] and fled to the Lycaonian cities of Lystra[r] and Derbe[s] and the surrounding region. 7 There[t] they continued to proclaim[u] the good news.

Paul and Barnabas at Lystra

8 In[v] Lystra[w] sat a man who could not use his feet,[x] lame from birth,[y] who had never walked. 9 This man was listening to Paul as he was speaking. When Paul[z] stared[aa] intently at him and saw he had faith to be healed, 10 he said with a loud voice, “Stand upright on your feet.”[ab] And the man[ac] leaped up and began walking.[ad] 11 So when the crowds saw what Paul had done, they shouted[ae] in the Lycaonian language,[af] “The gods have come down to us in human form!”[ag] 12 They began to call[ah] Barnabas Zeus[ai] and Paul Hermes,[aj] because he was the chief speaker. 13 The priest of the temple[ak] of Zeus,[al] located just outside the city, brought bulls[am] and garlands[an] to the city gates; he and the crowds wanted to offer sacrifices to them.[ao] 14 But when the apostles[ap] Barnabas and Paul heard about[aq] it, they tore[ar] their clothes and rushed out[as] into the crowd, shouting,[at] 15 “Men, why are you doing these things? We too are men, with human natures[au] just like you! We are proclaiming the good news to you, so that you should turn[av] from these worthless[aw] things to the living God, who made the heaven, the earth,[ax] the sea, and everything that is in them. 16 In[ay] past[az] generations he allowed all the nations[ba] to go their own ways, 17 yet he did not leave himself without a witness by doing good,[bb] by giving you rain from heaven[bc] and fruitful seasons, satisfying you[bd] with food and your hearts with joy.”[be] 18 Even by saying[bf] these things, they scarcely persuaded[bg] the crowds not to offer sacrifice to them.

19 But Jews came from Antioch[bh] and Iconium,[bi] and after winning[bj] the crowds over, they stoned[bk] Paul and dragged him out of the city, presuming him to be dead. 20 But after the disciples had surrounded him, he got up and went back[bl] into the city. On[bm] the next day he left with Barnabas for Derbe.[bn]

Paul and Barnabas Return to Antioch in Syria

21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra,[bo] to Iconium,[bp] and to Antioch.[bq] 22 They strengthened[br] the souls of the disciples and encouraged them to continue[bs] in the faith, saying, “We must enter the kingdom of God[bt] through many persecutions.”[bu] 23 When they had appointed elders[bv] for them in the various churches,[bw] with prayer and fasting[bx] they entrusted them to the protection[by] of the Lord in whom they had believed. 24 Then they passed through[bz] Pisidia and came into Pamphylia,[ca] 25 and when they had spoken the word[cb] in Perga,[cc] they went down to Attalia.[cd] 26 From there they sailed back to Antioch,[ce] where they had been commended[cf] to the grace of God for the work they had now completed.[cg] 27 When they arrived and gathered the church together, they reported[ch] all the things God[ci] had done with them, and that he had opened a door[cj] of faith for the Gentiles. 28 So they spent[ck] considerable[cl] time with the disciples.

The Jerusalem Council

15 Now some men came down from Judea[cm] and began to teach the brothers, “Unless you are circumcised[cn] according to the custom of Moses, you cannot be saved.” 2 When Paul and Barnabas had a major argument and debate[co] with them, the church[cp] appointed Paul and Barnabas and some others from among them to go up to meet with[cq] the apostles and elders in Jerusalem about this point of disagreement.[cr] 3 So they were sent on their way by the church, and as they passed through both Phoenicia[cs] and Samaria, they were relating at length[ct] the conversion of the Gentiles and bringing great joy[cu] to all the brothers. 4 When they arrived in Jerusalem, they were received[cv] by the church and the apostles and the elders, and they reported[cw] all the things God had done with them.[cx] 5 But some from the religious party of the Pharisees[cy] who had believed stood up and said, “It is necessary[cz] to circumcise the Gentiles[da] and to order them to observe[db] the law of Moses.”

6 Both the apostles and the elders met together to deliberate[dc] about this matter. 7 After there had been much debate,[dd] Peter stood up and said to them, “Brothers, you know that some time ago[de] God chose[df] me to preach to the Gentiles so they would hear the message[dg] of the gospel[dh] and believe.[di] 8 And God, who knows the heart,[dj] has testified[dk] to them by giving them the Holy Spirit just as he did to us,[dl] 9 and he made no distinction[dm] between them and us, cleansing[dn] their hearts by faith. 10 So now why are you putting God to the test[do] by placing on the neck of the disciples a yoke[dp] that neither our ancestors[dq] nor we have been able to bear? 11 On the contrary, we believe that we are saved through[dr] the grace of the Lord Jesus, in the same way as they are.”[ds]

12 The whole group kept quiet[dt] and listened to Barnabas and Paul while they explained all the miraculous signs[du] and wonders God had done among the Gentiles through them. 13 After they stopped speaking,[dv] James replied,[dw] “Brothers, listen to me. 14 Simeon[dx] has explained[dy] how God first concerned himself[dz] to select[ea] from among the Gentiles[eb] a people for his name. 15 The[ec] words of the prophets agree[ed] with this, as it is written,

16 ‘After this[ee] I[ef] will return,
and I will rebuild the fallen tent[eg] of David;
I will rebuild its ruins and restore[eh] it,
17 so that the rest of humanity[ei] may seek the Lord,
namely,[ej] all the Gentiles[ek] I have called to be my own,’[el] says the Lord,[em] who makes these things 18 known[en] from long ago.[eo]

19 “Therefore I conclude[ep] that we should not cause extra difficulty[eq] for those among the Gentiles[er] who are turning to God, 20 but that we should write them a letter[es] telling them to abstain[et] from things defiled[eu] by idols and from sexual immorality and from what has been strangled[ev] and from blood. 21 For Moses has had those who proclaim him in every town from ancient times,[ew] because he is read aloud[ex] in the synagogues[ey] every Sabbath.”

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

From the apostles[fd] and elders, your brothers,[fe] to the Gentile brothers and sisters[ff] in Antioch,[fg] Syria,[fh] and Cilicia, greetings! 24 Since we have heard that some have gone out from among us with no orders from us and have confused[fi] you, upsetting[fj] your minds[fk] by what they said,[fl] 25 we have unanimously[fm] decided[fn] to choose men to send to you along with our dear friends Barnabas and Paul, 26 who[fo] have risked their lives[fp] for the name of our Lord Jesus Christ.[fq] 27 Therefore we are sending[fr] Judas and Silas[fs] who will tell you these things themselves in person.[ft] 28 For it seemed best to the Holy Spirit and to us[fu] not to place any greater burden on you than these necessary rules:[fv] 29 that you abstain from meat that has been sacrificed to idols[fw] and from blood and from what has been strangled[fx] and from sexual immorality.[fy] If you keep yourselves from doing these things,[fz] you will do well. Farewell.[ga]

30 So when they were dismissed,[gb] they went down to Antioch,[gc] and after gathering the entire group[gd] together, they delivered the letter. 31 When they read it aloud,[ge] the people[gf] rejoiced at its encouragement.[gg] 32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech.[gh] 33 After[gi] they had spent some time there,[gj] they were sent off in peace by the brothers to those who had sent them.[gk] 35 But Paul and Barnabas remained in Antioch,[gl] teaching and proclaiming (along with many others)[gm] the word of the Lord.[gn]

Paul and Barnabas Part Company

36 After some days Paul said to Barnabas, “Let’s return[go] and visit the brothers in every town where we proclaimed the word of the Lord[gp] to see how they are doing.”[gq] 37 Barnabas wanted to bring John called Mark along with them too, 38 but Paul insisted[gr] that they should not take along this one who had left them in Pamphylia[gs] and had not accompanied them in the work. 39 They had[gt] a sharp disagreement,[gu] so that they parted company. Barnabas took along[gv] Mark and sailed away to Cyprus,[gw] 40 but Paul chose Silas and set out, commended[gx] to the grace of the Lord by the brothers and sisters.[gy] 41 He passed through Syria and Cilicia, strengthening[gz] the churches.

Footnotes

  1. Acts 14:1 sn Iconium. See the note in 13:51.
  2. Acts 14:1 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
  3. Acts 14:1 sn See the note on synagogue in 6:9.
  4. Acts 14:1 tn Or “that a large crowd.”
  5. Acts 14:2 tn Or “who would not believe.”
  6. Acts 14:2 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
  7. Acts 14:3 tn The word “there” is not in the Greek text, but is implied.
  8. Acts 14:3 sn The Lord testified to the message by granting the signs described in the following clause.
  9. Acts 14:3 tn Grk “word.”
  10. Acts 14:3 tn Here the context indicates the miraculous nature of the signs mentioned.
  11. Acts 14:4 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plēthos).
  12. Acts 14:4 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
  13. Acts 14:5 tn Grk “So there came about an attempt” 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.
  14. Acts 14:5 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
  15. Acts 14:5 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (lithobolēsai) in the Greek text.
  16. Acts 14:6 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
  17. Acts 14:6 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidontes) has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
  18. Acts 14:6 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
  19. Acts 14:6 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
  20. Acts 14:7 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
  21. Acts 14:7 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi ēsan) has been translated as a progressive imperfect.
  22. Acts 14:8 tn Grk “And in.” 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.
  23. Acts 14:8 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
  24. Acts 14:8 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
  25. Acts 14:8 tn Grk “lame from his mother’s womb” (an idiom).sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
  26. Acts 14:9 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
  27. Acts 14:9 tn Or “looked.”
  28. Acts 14:10 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
  29. Acts 14:10 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  30. Acts 14:10 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
  31. Acts 14:11 tn Grk “they lifted up their voice” (an idiom).
  32. Acts 14:11 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
  33. Acts 14:11 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (homoiōthentes) as an adjectival participle modifying θεοί (theoi): “the gods resembling men have come down to us.”sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
  34. Acts 14:12 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
  35. Acts 14:12 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
  36. Acts 14:12 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
  37. Acts 14:13 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
  38. Acts 14:13 sn See the note on Zeus in the previous verse.
  39. Acts 14:13 tn Or “oxen.”
  40. Acts 14:13 tn Or “wreaths.”sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
  41. Acts 14:13 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
  42. Acts 14:14 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
  43. Acts 14:14 tn The participle ἀκούσαντες (akousantes) is taken temporally.
  44. Acts 14:14 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrēxantes) has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
  45. Acts 14:14 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
  46. Acts 14:14 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
  47. Acts 14:15 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
  48. Acts 14:15 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrephein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
  49. Acts 14:15 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
  50. Acts 14:15 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  51. Acts 14:16 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) 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 and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
  52. Acts 14:16 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
  53. Acts 14:16 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
  54. Acts 14:17 tn The participle ἀγαθουργῶν (agathourgōn) is regarded as indicating means here, parallel to the following participles διδούς (didous) and ἐμπιπλῶν (empiplōn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
  55. Acts 14:17 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
  56. Acts 14:17 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
  57. Acts 14:17 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Pss 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
  58. Acts 14:18 tn The participle λέγοντες (legontes) is regarded as indicating means.
  59. Acts 14:18 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
  60. Acts 14:19 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
  61. Acts 14:19 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
  62. Acts 14:19 tn The participle πείσαντες (peisantes) is taken temporally (BDAG 791 s.v. πείθω 1.c).
  63. Acts 14:19 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (lithasantes) has been translated as a finite verb due to requirements of contemporary English style.
  64. Acts 14:20 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
  65. Acts 14:20 tn Grk “And on.” 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.
  66. Acts 14:20 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
  67. Acts 14:21 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
  68. Acts 14:21 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
  69. Acts 14:21 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
  70. Acts 14:22 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, epistērizontes) and the following one (παρακαλοῦντες, parakalountes) have been translated as finite verbs connected by the coordinating conjunction “and.”
  71. Acts 14:22 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
  72. Acts 14:22 sn This reference to the kingdom of God clearly refers to its arrival as future, although this does not automatically rule out a present manifestation of the kingdom as well. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21; Acts 1:3.
  73. Acts 14:22 tn Or “sufferings.”
  74. Acts 14:23 sn Appointed elders. See Acts 20:17.
  75. Acts 14:23 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
  76. Acts 14:23 tn Literally with a participle (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
  77. Acts 14:23 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
  78. Acts 14:24 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielthontes) has been translated as a finite verb due to requirements of contemporary English style.
  79. Acts 14:24 sn Pamphylia was a province along the southern coast of Asia Minor.
  80. Acts 14:25 tn Or “message.”
  81. Acts 14:25 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
  82. Acts 14:25 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
  83. Acts 14:26 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
  84. Acts 14:26 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
  85. Acts 14:26 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
  86. Acts 14:27 tn Or “announced.”
  87. Acts 14:27 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
  88. Acts 14:27 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
  89. Acts 14:28 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton chronon) which is the case here.
  90. Acts 14:28 tn Grk “no little (time)” (an idiom).
  91. Acts 15:1 sn That is, they came down from Judea to Antioch in Syria.
  92. 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.
  93. Acts 15:2 tn Grk “no little argument and debate” (an idiom).
  94. 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.
  95. Acts 15:2 tn Grk “go up to,” but in this context a meeting is implied.
  96. 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.
  97. Acts 15:3 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
  98. 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.
  99. Acts 15:3 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
  100. Acts 15:4 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
  101. Acts 15:4 tn Or “announced.”
  102. 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.
  103. Acts 15:5 sn See the note on Pharisee in 5:34.
  104. 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.
  105. Acts 15:5 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
  106. Acts 15:5 tn Or “keep.”
  107. 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.
  108. Acts 15:7 tn Or “discussion.” This term is repeated from v. 2.
  109. 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.”
  110. 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.
  111. Acts 15:7 tn Or “word.”
  112. Acts 15:7 tn Or “of the good news.”
  113. 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.
  114. Acts 15:8 sn The expression who knows the heart means “who knows what people think.”
  115. Acts 15:8 tn Or “has borne witness.”
  116. 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.
  117. 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.”
  118. Acts 15:9 tn Or “purifying.”
  119. 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.
  120. 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.
  121. Acts 15:10 tn Or “forefathers”; Grk “fathers.”
  122. Acts 15:11 tn Or “by.”
  123. 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.
  124. Acts 15:12 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
  125. Acts 15:12 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
  126. Acts 15:13 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
  127. Acts 15:13 tn Grk “answered, saying”; the redundant participle λέγων (legōn) has not been translated.
  128. Acts 15:14 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
  129. Acts 15:14 tn Or “reported,” “described.”
  130. 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.”
  131. 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.
  132. Acts 15:14 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
  133. 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.
  134. 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).
  135. Acts 15:16 tn Grk “After these things.”
  136. Acts 15:16 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
  137. 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).
  138. 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.
  139. Acts 15:17 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
  140. 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.
  141. 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.
  142. 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.
  143. 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.
  144. 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.
  145. Acts 15:18 sn An allusion to Isa 45:21.
  146. 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.
  147. Acts 15:19 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
  148. Acts 15:19 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
  149. 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.
  150. 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.
  151. Acts 15:20 tn Or “polluted.”
  152. 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).
  153. Acts 15:21 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
  154. 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.
  155. Acts 15:21 sn See the note on synagogue in 6:9.
  156. 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.”
  157. Acts 15:22 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
  158. Acts 15:22 sn Antioch was a city in Syria (not Antioch in Pisidia).
  159. Acts 15:23 tn Grk “writing by their hand” (an idiom for sending a letter).
  160. 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.
  161. 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.
  162. Acts 15:23 tn Grk “to the brothers who are from the Gentiles.”
  163. Acts 15:23 sn Antioch was a city in Syria (not Antioch in Pisidia).
  164. 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.
  165. 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.).”
  166. Acts 15:24 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
  167. Acts 15:24 tn Grk “souls.”
  168. Acts 15:24 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
  169. 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.
  170. 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.”
  171. 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.”
  172. 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.
  173. Acts 15:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  174. Acts 15:27 tn This verb has been translated as an epistolary aorist.
  175. Acts 15:27 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
  176. Acts 15:27 tn Grk “by means of word” (an idiom for a verbal report).
  177. 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.
  178. Acts 15:28 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
  179. 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.
  180. 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).
  181. 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.
  182. 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.
  183. 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).
  184. Acts 15:30 tn Or “sent away.”
  185. Acts 15:30 sn Antioch was a city in Syria (not Antioch in Pisidia).
  186. Acts 15:30 tn Or “congregation” (referring to the group of believers).
  187. 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.
  188. Acts 15:31 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
  189. Acts 15:31 tn Or “at its encouraging message.”
  190. 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.
  191. 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.
  192. Acts 15:33 tn The word “there” is not in the Greek text, but is implied.
  193. 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.
  194. Acts 15:35 sn Antioch was a city in Syria (not Antioch in Pisidia).
  195. Acts 15:35 sn This is a parenthetical note by the author.
  196. 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.
  197. 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.
  198. Acts 15:36 tn See the note on the phrase “word of the Lord” in v. 35.
  199. Acts 15:36 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
  200. 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.
  201. Acts 15:38 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
  202. 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.
  203. 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.”
  204. 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.
  205. Acts 15:39 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
  206. 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.
  207. 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),.
  208. Acts 15:41 sn Strengthening. See Acts 14:22; 15:32; 18:23.
New English Translation (NET)

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