◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 87 (Foreigners praise God in Zion); 2 Kings 5:1-14 (The foreigner Naaman is healed); Acts 15:1-21 (The believing Jews accept the Gentiles) (New English Translation)

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Psalm 87

Psalm 87^[a]

Written by the Korahites; a psalm, a song.

87 The Lord’s city is in the holy hills.^[b]
²The Lord loves the gates of Zion
more than all the dwelling places of Jacob.
³People say wonderful things about you,^[c]
O city of God. (Selah)
⁴I mention Rahab^[d] and Babylon to my followers.^[e]
Here are^[f] Philistia and Tyre, along with Ethiopia.^[g]
It is said of them, “This one was born there.”^[h]
⁵But it is said of Zion’s residents,^[i]
“Each one of these^[j] was born in her,
and the Most High^[k] makes her secure.”
⁶The Lord writes in the census book of the nations,^[l]
“This one was born there.”^[m] (Selah)
⁷As for the singers, as well as the pipers—
all of them sing within your walls.^[n]

Footnotes

Psalm 87:1 sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.
Psalm 87:1 tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the Lord’s dwelling place in Zion. The “hills” are the ones surrounding Zion (see Pss 125:2; 133:3).
Psalm 87:3 tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”
Psalm 87:4 sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).
Psalm 87:4 tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition ל [lamed] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.
Psalm 87:4 tn Heb “Look.”
Psalm 87:4 tn Heb “Cush.”
Psalm 87:4 tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.
Psalm 87:5 tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (ʾamar), the preposition ל (lamed) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).
Psalm 87:5 tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.
Psalm 87:5 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 87:6 tn Heb “the Lord records in the writing of the nations.”
Psalm 87:6 tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.
Psalm 87:7 tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (khol^elim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated ל (lamed) requires an emendation to מְחֹלְלִים (m^ekhol^elim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol maʿyanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ʿanu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ʿanah, “sing”).

2 Kings 5:1-14

Elisha Heals a Syrian General

5 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master,^[a] for through him the Lord had given Syria military victories. But this great warrior had a skin disease.^[b] ²Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife. ³She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! Then he would cure him of his skin disease.”

⁴Naaman^[c] went and told his master what the girl from the land of Israel had said. ⁵The king of Syria said, “Go! I will send a letter to the king of Israel.” So Naaman^[d] went, taking with him 10 talents^[e] of silver, 6,000 shekels of gold,^[f] and 10 suits of clothes. ⁶He brought the letter to the king of Israel. It read: “This is a letter of introduction for my servant Naaman,^[g] whom I have sent to be cured of his skin disease.” ⁷When the king of Israel read the letter, he tore his clothes and said, “Am I God? Can I kill or restore life? Why does he ask me to cure a man of his skin disease?^[h] Certainly you must see that he is looking for an excuse to fight me!”^[i]

⁸When Elisha the prophet^[j] heard that the king of Israel had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him^[k] to me so he may know there is a prophet in Israel.” ⁹So Naaman came with his horses and chariots and stood in the doorway of Elisha’s house. ¹⁰Elisha sent out a messenger who told him, “Go and wash seven times in the Jordan; your skin will be restored^[l] and you will be healed.” ¹¹Naaman went away angry. He said, “Look, I thought for sure he would come out, stand there, invoke the name of the Lord his God, wave his hand over the area, and cure the skin disease. ¹²The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel!^[m] Could I not wash in them and be healed?” So he turned around and went away angry. ¹³His servants approached and said to him,^[n] “O master,^[o] if the prophet had told you to do some difficult task,^[p] you would have been willing to do it.^[q] It seems you should be happy that he simply said, ‘Wash and you will be healed.’^[r] ¹⁴So he went down and dipped in the Jordan seven times, as the prophet had instructed.^[s] His skin became as smooth as a young child’s^[t] and he was healed.

Footnotes

2 Kings 5:1 tn Heb “was a great man before his master and lifted up with respect to the face.”
2 Kings 5:1 tn For a discussion of מְצֹרָע (m^etsoraʿ), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.
2 Kings 5:4 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
2 Kings 5:5 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
2 Kings 5:5 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV).
2 Kings 5:5 tn Heb “six thousand gold […].” The unit of measure is not given in the Hebrew text. A number of English versions supply “pieces” (e.g., KJV, ASV, NAB, TEV) or “shekels” (e.g., NASB, NIV, NRSV).
2 Kings 5:6 tn Heb “and now when this letter comes to you, look, I have sent to you Naaman my servant.”
2 Kings 5:7 tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.
2 Kings 5:7 tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”
2 Kings 5:8 tn Heb “man of God” (also in vv. 15, 20).
2 Kings 5:8 tn Heb “Let him come.”
2 Kings 5:10 tn Heb “will return to you.”
2 Kings 5:12 tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.
2 Kings 5:13 tn Heb “They spoke to him. They said.”
2 Kings 5:13 tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.
2 Kings 5:13 tn Heb “a great thing.”
2 Kings 5:13 tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”
2 Kings 5:13 tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).
2 Kings 5:14 tn Heb “according to the word of the man of God.”
2 Kings 5:14 tn Heb “and his skin was restored, like the skin of a small child.”

Acts 15:1-21

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.” ²When 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] ³So 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. ⁴When 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] ⁵But 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.”

⁶Both the apostles and the elders met together to deliberate^[q] about this matter. ⁷After 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] ⁸And God, who knows the heart,^[x] has testified^[y] to them by giving them the Holy Spirit just as he did to us,^[z] ⁹and he made no distinction^[aa] between them and us, cleansing^[ab] their hearts by faith. ¹⁰So 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? ¹¹On the contrary, we believe that we are saved through^[af] the grace of the Lord Jesus, in the same way as they are.”^[ag]

¹²The 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. ¹³After they stopped speaking,^[aj] James replied,^[ak] “Brothers, listen to me. ¹⁴Simeon^[al] has explained^[am] how God first concerned himself^[an] to select^[ao] from among the Gentiles^[ap] a people for his name. ¹⁵The^[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,
¹⁷so 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 ¹⁸known^[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, ²⁰but 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. ²¹For 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.”

Footnotes

Acts 15:1 sn That is, they came down from Judea to Antioch in Syria.
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.
Acts 15:2 tn Grk “no little argument and debate” (an idiom).
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.
Acts 15:2 tn Grk “go up to,” but in this context a meeting is implied.
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.
Acts 15:3 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
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.
Acts 15:3 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
Acts 15:4 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
Acts 15:4 tn Or “announced.”
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.
Acts 15:5 sn See the note on Pharisee in 5:34.
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.
Acts 15:5 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
Acts 15:5 tn Or “keep.”
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.
Acts 15:7 tn Or “discussion.” This term is repeated from v. 2.
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.”
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.
Acts 15:7 tn Or “word.”
Acts 15:7 tn Or “of the good news.”
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.
Acts 15:8 sn The expression who knows the heart means “who knows what people think.”
Acts 15:8 tn Or “has borne witness.”
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.
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.”
Acts 15:9 tn Or “purifying.”
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.
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.
Acts 15:10 tn Or “forefathers”; Grk “fathers.”
Acts 15:11 tn Or “by.”
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.
Acts 15:12 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
Acts 15:12 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
Acts 15:13 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
Acts 15:13 tn Grk “answered, saying”; the redundant participle λέγων (legōn) has not been translated.
Acts 15:14 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
Acts 15:14 tn Or “reported,” “described.”
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.”
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.
Acts 15:14 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
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.
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).
Acts 15:16 tn Grk “After these things.”
Acts 15:16 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
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).
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.
Acts 15:17 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
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.
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.
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.
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.
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.
Acts 15:18 sn An allusion to Isa 45:21.
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.
Acts 15:19 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
Acts 15:19 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
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.
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.
Acts 15:20 tn Or “polluted.”
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).
Acts 15:21 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
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.
Acts 15:21 sn See the note on synagogue in 6:9.

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Revised Common Lectionary (Complementary)

Psalm 87[a]

Written by the Korahites; a psalm, a song.

Footnotes

Elisha Heals a Syrian General

Footnotes

The Jerusalem Council

Footnotes

Psalm 87^[a]