Discovery BoxActs 15:1-41
Context15:1 Now some men came down from Judea 1 and began to teach the brothers, “Unless you are circumcised 2 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 3 with them, the church 4 appointed Paul and Barnabas and some others from among them to go up to meet with 5 the apostles and elders in Jerusalem 6 about this point of disagreement. 7 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 8 and Samaria, they were relating at length 9 the conversion of the Gentiles and bringing great joy 10 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 11 by the church and the apostles and the elders, and they reported 12 all the things God had done with them. 13 15:5 But some from the religious party of the Pharisees 14 who had believed stood up and said, “It is necessary 15 to circumcise the Gentiles 16 and to order them to observe 17 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 18 about this matter. 15:7 After there had been much debate, 19 Peter stood up and said to them, “Brothers, you know that some time ago 20 God chose 21 me to preach to the Gentiles so they would hear the message 22 of the gospel 23 and believe. 24 15:8 And God, who knows the heart, 25 has testified 26 to them by giving them the Holy Spirit just as he did to us, 27 15:9 and he made no distinction 28 between them and us, cleansing 29 their hearts by faith. 15:10 So now why are you putting God to the test 30 by placing on the neck of the disciples a yoke 31 that neither our ancestors 32 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 33 the grace of the Lord Jesus, in the same way as they are.” 34
15:12 The whole group kept quiet 35 and listened to Barnabas and Paul while they explained all the miraculous signs 36 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 37 James replied, 38 “Brothers, listen to me. 15:14 Simeon 39 has explained 40 how God first concerned himself 41 to select 42 from among the Gentiles 43 a people for his name. 15:15 The 44 words of the prophets agree 45 with this, as it is written,
15:16 ‘After this 46 I 47 will return,
and I will rebuild the fallen tent 48 of David;
I will rebuild its ruins and restore 49 it,
15:17 so that the rest of humanity 50 may seek the Lord,
namely, 51 all the Gentiles 52 I have called to be my own,’ 53 says the Lord, 54 who makes these things 15:18 known 55 from long ago. 56
15:19 “Therefore I conclude 57 that we should not cause extra difficulty 58 for those among the Gentiles 59 who are turning to God, 15:20 but that we should write them a letter 60 telling them to abstain 61 from things defiled 62 by idols and from sexual immorality and from what has been strangled 63 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 64 because he is read aloud 65 in the synagogues 66 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 67 to send men chosen from among them, Judas called Barsabbas and Silas, 68 leaders among the brothers, to Antioch 69 with Paul and Barnabas. 15:23 They sent this letter with them: 70
From the apostles 71 and elders, your brothers, 72 to the Gentile brothers and sisters 73 in Antioch, 74 Syria, 75 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 76 you, upsetting 77 your minds 78 by what they said, 79 15:25 we have unanimously 80 decided 81 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 82 have risked their lives 83 for the name of our Lord Jesus Christ. 84 15:27 Therefore we are sending 85 Judas and Silas 86 who will tell you these things themselves in person. 87 15:28 For it seemed best to the Holy Spirit and to us 88 not to place any greater burden on you than these necessary rules: 89 15:29 that you abstain from meat that has been sacrificed to idols 90 and from blood and from what has been strangled 91 and from sexual immorality. 92 If you keep yourselves from doing these things, 93 you will do well. Farewell. 94
15:30 So when they were dismissed, 95 they went down to Antioch, 96 and after gathering the entire group 97 together, they delivered the letter. 15:31 When they read it aloud, 98 the people 99 rejoiced at its encouragement. 100 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 101 15:33 After 102 they had spent some time there, 103 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 104 15:35 But Paul and Barnabas remained in Antioch, 105 teaching and proclaiming (along with many others) 106 the word of the Lord. 107
15:36 After some days Paul said to Barnabas, “Let’s return 108 and visit the brothers in every town where we proclaimed the word of the Lord 109 to see how they are doing.” 110 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 111 that they should not take along this one who had left them in Pamphylia 112 and had not accompanied them in the work. 15:39 They had 113 a sharp disagreement, 114 so that they parted company. Barnabas took along 115 Mark and sailed away to Cyprus, 116 15:40 but Paul chose Silas and set out, commended 117 to the grace of the Lord by the brothers and sisters. 118 15:41 He passed through Syria and Cilicia, strengthening 119 the churches.
Acts 15:1
Context15:1 Now some men came down from Judea 120 and began to teach the brothers, “Unless you are circumcised 121 according to the custom of Moses, you cannot be saved.”
Acts 1:1-26
Context1:1 I wrote 122 the former 123 account, 124 Theophilus, 125 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 126 after he had given orders 127 by 128 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 129 also, after his suffering, 130 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 131 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 132 he declared, 133 “Do not leave Jerusalem, 134 but wait there 135 for what my 136 Father promised, 137 which you heard about from me. 138 1:5 For 139 John baptized with water, but you 140 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 141 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 142 the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 143 of the earth.” 1:9 After 144 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 145 they were still staring into the sky while he was going, suddenly 146 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 147 looking up into the sky? This same Jesus who has been taken up from you into heaven 148 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 149 from the mountain 150 called the Mount of Olives 151 (which is near Jerusalem, a Sabbath day’s journey 152 away). 1:13 When 153 they had entered Jerusalem, 154 they went to the upstairs room where they were staying. Peter 155 and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 156 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 157 1:15 In those days 158 Peter stood up among the believers 159 (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, 160 the scripture had to be fulfilled that the Holy Spirit foretold through 161 David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” 162 1:18 (Now this man Judas 163 acquired a field with the reward of his unjust deed, 164 and falling headfirst 165 he burst open in the middle and all his intestines 166 gushed out. 1:19 This 167 became known to all who lived in Jerusalem, so that in their own language 168 they called that field 169 Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 170 and let there be no one to live in it,’ 171 and ‘Let another take his position of responsibility.’ 172 1:21 Thus one of the men 173 who have accompanied us during all the time the Lord Jesus associated with 174 us, 1:22 beginning from his baptism by John until the day he 175 was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they 176 proposed two candidates: 177 Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, 178 “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task 179 of this service 180 and apostleship from which Judas turned aside 181 to go to his own place.” 182 1:26 Then 183 they cast lots for them, and the one chosen was Matthias; 184 so he was counted with the eleven apostles. 185
[15:1] 1 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 2 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.
[15:2] 3 tn Grk “no little argument and debate” (an idiom).
[15:2] 4 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] 5 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 7 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.
[15:3] 5 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
[15:3] 6 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) 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.
[15:3] 7 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
[15:4] 7 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
[15:4] 9 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
[15:5] 9 sn See the note on Pharisee in 5:34.
[15:5] 10 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.
[15:5] 11 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
[15:6] 11 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.
[15:7] 13 tn Or “discussion.” This term is repeated from v. 2.
[15:7] 14 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.”
[15:7] 15 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.
[15:7] 17 tn Or “of the good news.”
[15:7] 18 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.
[15:8] 15 sn The expression who knows the heart means “who knows what people think.”
[15:8] 16 tn Or “has borne witness.”
[15:8] 17 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.
[15:9] 17 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.”
[15:10] 19 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.
[15:10] 20 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.
[15:10] 21 tn Or “forefathers”; Grk “fathers.”
[15:11] 22 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
[15:12] 23 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
[15:12] 24 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
[15:13] 25 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
[15:13] 26 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
[15:14] 27 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
[15:14] 28 tn Or “reported,” “described.”
[15:14] 29 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.”
[15:14] 30 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.
[15:14] 31 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
[15:15] 29 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.
[15:15] 30 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).
[15:16] 31 tn Grk “After these things.”
[15:16] 32 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
[15:16] 33 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).
[15:16] 34 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 (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
[15:17] 33 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
[15:17] 34 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.
[15:17] 35 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:17] 36 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) 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.
[15:17] 37 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.
[15:18] 35 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
[15:18] 36 sn An allusion to Isa 45:21.
[15:19] 37 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) 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.
[15:19] 38 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
[15:19] 39 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:20] 39 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
[15:20] 40 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).
[15:20] 42 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).
[15:21] 41 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 42 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
[15:21] 43 sn See the note on synagogue in 6:9.
[15:22] 43 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] 44 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
[15:22] 45 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 45 tn Grk “writing by their hand” (an idiom for sending a letter).
[15:23] 46 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[15:23] 47 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
[15:23] 48 tn Grk “to the brothers who are from the Gentiles.”
[15:23] 49 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 50 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.
[15:24] 47 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.).”
[15:24] 48 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
[15:24] 50 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
[15:25] 49 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] 50 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:26] 51 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 (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") 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.”
[15:26] 52 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.
[15:26] 53 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:27] 53 tn This verb has been translated as an epistolary aorist.
[15:27] 54 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
[15:27] 55 tn Grk “by means of word” (an idiom for a verbal report).
[15:28] 55 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.
[15:28] 56 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
[15:29] 57 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.
[15:29] 58 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
[15:29] 59 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.
[15:29] 60 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
[15:29] 61 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
[15:30] 60 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:30] 61 tn Or “congregation” (referring to the group of believers).
[15:31] 61 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.
[15:31] 62 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
[15:31] 63 tn Or “at its encouraging message.”
[15:32] 63 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
[15:33] 65 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.
[15:33] 66 tn The word “there” is not in the Greek text, but is implied.
[15:34] 67 tc A few
[15:35] 69 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:35] 70 sn This is a parenthetical note by the author.
[15:35] 71 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 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" 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.
[15:36] 71 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
[15:36] 72 tn See the note on the phrase “word of the Lord” in v. 35.
[15:36] 73 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
[15:38] 73 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
[15:38] 74 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
[15:39] 75 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.
[15:39] 76 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
[15:39] 77 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
[15:39] 78 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[15:40] 77 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.
[15:40] 78 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 (adelfwn),.
[15:41] 79 sn Strengthening. See Acts 14:22; 15:32; 18:23.
[15:1] 81 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 82 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.
[1:1] 83 tn Or “produced,” Grk “made.”
[1:1] 84 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 85 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] 86 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:2] 85 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 86 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
[1:3] 87 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 88 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 89 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:4] 89 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
[1:4] 90 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
[1:4] 91 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 92 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 93 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 94 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
[1:4] 95 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
[1:5] 91 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
[1:5] 92 tn The pronoun is plural in Greek.
[1:6] 93 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
[1:7] 95 tn Grk “It is not for you to know.”
[1:9] 99 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.
[1:10] 101 tn Grk “And as.” 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.
[1:11] 103 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[1:11] 104 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
[1:12] 105 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 106 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
[1:12] 107 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[1:12] 108 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
[1:13] 107 tn Grk “And when.” 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.
[1:13] 108 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
[1:13] 109 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
[1:13] 110 tn The words “were there” are not in the Greek text, but are implied.
[1:14] 109 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
[1:15] 111 tn Grk “And in those days.” 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.
[1:15] 112 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
[1:16] 113 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.
[1:16] 114 tn Grk “foretold by the mouth of.”
[1:17] 115 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
[1:18] 117 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 118 tn Traditionally, “with the reward of his wickedness.”
[1:18] 119 tn Traditionally, “falling headlong.”
[1:18] 120 tn Or “all his bowels.”
[1:19] 119 tn Grk “And this.” 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.
[1:19] 120 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
[1:19] 121 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
[1:20] 121 tn Or “uninhabited” or “empty.”
[1:20] 122 sn A quotation from Ps 69:25.
[1:20] 123 tn Or “Let another take his office.”
[1:21] 123 tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
[1:21] 124 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
[1:22] 125 tn Here the pronoun “he” refers to Jesus.
[1:23] 127 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
[1:23] 128 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
[1:24] 129 tn Grk “And praying, they said.” 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.
[1:25] 131 tn Grk “to take the place.”
[1:25] 132 tn Or “of this ministry.”
[1:25] 133 tn Or “the task of this service and apostleship which Judas ceased to perform.”
[1:25] 134 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
[1:26] 133 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[1:26] 134 tn Grk “and the lot fell on Matthias.”
[1:26] 135 tn Or “he was counted as one of the apostles along with the eleven.”
