Acts 15:10

15:10 So now why are you putting God to the test ¹  by placing on the neck of the disciples a yoke ²  that neither our ancestors ³  nor we have been able to bear?

Acts 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁴  you, upsetting ⁵  your minds ⁶  by what they said, ⁷ 

Acts 15:28

15:28 For it seemed best to the Holy Spirit and to us ⁸  not to place any greater burden on you than these necessary rules: ⁹ 

Galatians 1:7-10

1:7 not that there really is another gospel, ¹⁰  but ¹¹  there are some who are disturbing you and wanting ¹²  to distort the gospel of Christ. 1:8 But even if we (or an angel from heaven) should preach ¹³  a gospel contrary to the one we preached to you, ¹⁴  let him be condemned to hell! ¹⁵  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ¹⁶  1:10 Am I now trying to gain the approval of people, ¹⁷  or of God? Or am I trying to please people? ¹⁸  If I were still trying to please ¹⁹  people, ²⁰  I would not be a slave ²¹  of Christ!

Galatians 2:4

2:4 Now this matter arose ²²  because of the false brothers with false pretenses ²³  who slipped in unnoticed to spy on ²⁴  our freedom that we have in Christ Jesus, to make us slaves. ²⁵ 

Galatians 5:11-12

5:11 Now, brothers and sisters, ²⁶  if I am still preaching circumcision, why am I still being persecuted? ²⁷  In that case the offense of the cross ²⁸  has been removed. ²⁹  5:12 I wish those agitators ³⁰  would go so far as to ³¹  castrate themselves! ³² 

[15:10]  ¹ 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]  ² 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]  ³ tn Or “forefathers”; Grk “fathers.”

[15:24]  ⁴ 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]  ⁵ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁶ tn Grk “souls.”

[15:24]  ⁷ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:28]  ⁸ 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]  ⁹ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[1:7]  ¹⁰ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ¹¹ tn Grk “except.”

[1:7]  ¹² tn Or “trying.”

[1:8]  ¹³ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ¹⁴ tn Or “other than the one we preached to you.”

[1:8]  ¹⁵ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ¹⁶ tn See the note on this phrase in the previous verse.

[1:10]  ¹⁷ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ¹⁸ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹⁹ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ²⁰ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²¹ 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.

[2:4]  ²² tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ²³ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ²⁴ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ²⁵ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[5:11]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ²⁷ sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?

[5:11]  ²⁸ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ²⁹ tn Or “nullified.”

[5:12]  ³⁰ tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.

[5:12]  ³¹ tn Grk “would even.”

[5:12]  ³² tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.