Acts 11:30

11:30 They did so, ¹  sending their financial aid ²  to the elders by Barnabas and Saul.

Acts 15:25

15:25 we have unanimously ³  decided ⁴  to choose men to send to you along with our dear friends Barnabas and Paul,

Acts 14:20

14:20 But after the disciples had surrounded him, he got up and went back ⁵  into the city. On ⁶  the next day he left with Barnabas for Derbe. ⁷ 

Acts 13:43

13:43 When the meeting of the synagogue ⁸  had broken up, ⁹  many of the Jews and God-fearing proselytes ¹⁰  followed Paul and Barnabas, who were speaking with them and were persuading ¹¹  them ¹²  to continue ¹³  in the grace of God.

Acts 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹⁴  with them, the church ¹⁵  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁶  the apostles and elders in Jerusalem ¹⁷  about this point of disagreement. ¹⁸ 

Acts 15:12

15:12 The whole group kept quiet ¹⁹  and listened to Barnabas and Paul while they explained all the miraculous signs ²⁰  and wonders God had done among the Gentiles through them.

Acts 15:22

15:22 Then the apostles and elders, with the whole church, decided ²¹  to send men chosen from among them, Judas called Barsabbas and Silas, ²²  leaders among the brothers, to Antioch ²³  with Paul and Barnabas.

[11:30]  ¹ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ² tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[15:25]  ³ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁴ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[14:20]  ⁵ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ⁶ 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.

[14:20]  ⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[13:43]  ⁷ sn See the note on synagogue in 6:9.

[13:43]  ⁸ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁹ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹⁰ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹¹ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹² tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[15:2]  ⁹ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁰ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹¹ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹³ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:12]  ¹¹ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ¹² tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:22]  ¹³ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ¹⁴ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ¹⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).