Acts 12:17

12:17 He motioned to them ¹  with his hand to be quiet and then related ²  how the Lord had brought ³  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ⁴ 

Acts 15:13

15:13 After they stopped speaking, ⁵  James replied, ⁶  “Brothers, listen to me.

Acts 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁷  and began to teach the brothers, “Unless you are circumcised ⁸  according to the custom of Moses, you cannot be saved.”

Colossians 1:7

1:7 You learned the gospel ⁹  from Epaphras, our dear fellow slave ¹⁰  – a ¹¹  faithful minister of Christ on our ¹²  behalf –

Galatians 1:19

1:19 But I saw none of the other apostles ¹³  except James the Lord’s brother.

Galatians 2:9

2:9 and when James, Cephas, ¹⁴  and John, who had a reputation as ¹⁵  pillars, ¹⁶  recognized ¹⁷  the grace that had been given to me, they gave to Barnabas and me ¹⁸  the right hand of fellowship, agreeing ¹⁹  that we would go to the Gentiles and they to the circumcised. ²⁰ 

James 1:1

Salutation

1:1 From James, ²¹  a slave ²²  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ²³  Greetings!

[12:17]  ¹ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ² tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ³ tn Or “led.”

[12:17]  ⁴ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[15:13]  ⁵ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ⁶ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:1]  ⁷ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁸ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). 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.

[1:7]  ⁹ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹⁰ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ¹¹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹² tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:19]  ¹³ tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.

[2:9]  ¹⁴ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ¹⁵ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ¹⁶ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ¹⁷ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ¹⁸ tn Grk “me and Barnabas.”

[2:9]  ¹⁹ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ²⁰ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[1:1]  ²¹ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²³ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.