1
Καί τινες κατελθόντες ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ ⸀περιτμηθῆτε τῷ ἔθει ⸀τῷ Μωϋσέως, οὐ δύνασθε σωθῆναι.
And certain men, coming down from Judea, were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
first here Judea Ἰουδαία Ioudaia
first here Moses Μωϋσῆς Mōysēs
Why this rendering
Acts.15.1 Observation
Syntactic observation
Ἐὰν μὴ περιτμηθῆτε τῷ ἔθει τῷ Μωϋσέως, οὐ δύνασθε σωθῆναι — unless you are circumcised according to the custom of Moses, you cannot be saved. For the first time in Acts a condition of salvation comes in the shape unless … you cannot — and Luke puts that shape in the mouths of those who demand it. τῷ ἔθει, the custom — ἔθος is the word of 6:14, the customs which Moses handed down: the customs Stephen was accused of changing are now demanded of Gentiles. V.5 unfolds it into two verbs — to circumcise (περιτέμνειν) and to charge them to keep the law (τηρεῖν τὸν νόμον). στάσις (strife, v.2) is the word of Barabbas's insurrection at Luke 23:19, 25 — this edition divides it by place. ζήτησις (dispute, vv.2, 7) and ζήτημα (question, v.2) share a root.
Rendering options · 1
Adopted “according to the custom of Moses” — as fixed at 6:14
Basis ἔθος = custom. Law would merge with v.5's νόμος and erase the step the base text takes from custom (v.1) up to law (v.5).
2
γενομένης ⸀δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρναβᾷ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρναβᾶν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.
And when no little strife and dispute arose between Paul and Barnabas and them, they appointed Paul and Barnabas and certain others of them to go up to the apostles and elders in Jerusalem about this question.
first here Jerusalem Ἰερουσαλήμ Ierousalēm
3
οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν ⸀τε Φοινίκην καὶ Σαμάρειαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς.
So, being sent on their way by the assembly, they passed through both Phoenicia and Samaria, telling out the turning of the nations, and they were bringing great joy to all the brothers.
first here Samaria Σαμάρεια Samareia
4
παραγενόμενοι δὲ εἰς ⸀Ἱεροσόλυμα ⸀παρεδέχθησαν ⸀ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετ’ αὐτῶν.
And arriving in Jerusalem, they were welcomed by the assembly and the apostles and the elders, and they reported all that God had done with them.
5
ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωϋσέως.
But some of the sect of the Pharisees who had believed rose up, saying, “It is necessary to circumcise them and to charge them to keep the law of Moses.”
first here Pharisee Φαρισαῖος Pharisaios
6
Συνήχθησάν ⸀τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου.
And the apostles and the elders were gathered together to see about this matter.
7
πολλῆς δὲ ⸀ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς· Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφ’ ἡμερῶν ἀρχαίων ⸂ἐν ὑμῖν ἐξελέξατο ὁ θεὸς⸃ διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι,
And when there had been much dispute, Peter rose and said to them, “Men, brothers, you know that from days of old God chose among you that through my mouth the nations should hear the word of the good news and believe.
first here Peter Πέτρος Petros
8
καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς ⸀δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν,
And God, the knower of hearts, bore witness to them, giving the Holy Spirit just as also to us,
9
καὶ ⸀οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.
and he made no distinction between us and them, cleansing their hearts by faith.
10
νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;
Now therefore why do you test God, by laying a yoke on the neck of the disciples which neither our fathers nor we were able to carry?
Why this rendering
Acts.15.10 Observation
Syntactic observation
ζυγὸν ἐπὶ τὸν τράχηλον — a yoke on the neck. ζυγός, yoke, is the word of Matt 11:29-30 (my yoke is good), and in the New Testament it occurs only there, here, Gal 5:1 and 1 Tim 6:1 — Jesus's good yoke and Peter's yoke we could not carry are one word. τράχηλος, neck, is the fixed neck of Luke 17:2 (a millstone about his neck). βαστάσαι, to carry, is the verb of 9:15, to carry my name — the name is carried, the yoke cannot be. V.8 καρδιογνώστης, knower of hearts, is the word of 1:24 — both its New Testament places are here: with the word of the prayer that chose Matthias, the Gentiles are accepted. V.9 οὐθὲν διέκρινεν, he made no distinction — διακρίνω's third face in this book (10:20 doubt, 11:2 dispute, 15:9 distinguish).
Rendering options · 1
Adopted “laying a yoke on the neck”
Basis As fixed at Matt 11:29-30 — not burden, which belongs to φορτίον and to βάρος at v.28.
11
ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ’ ὃν τρόπον κἀκεῖνοι.
But through the grace of the Lord Jesus we believe we are saved, in the same way as they are.”
first here Jesus Ἰησοῦς Iēsous
12
Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρναβᾶ καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν δι’ αὐτῶν.
And the whole multitude kept silence, and they were listening to Barnabas and Paul as they expounded what signs and wonders God had done among the nations through them.
13
μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων· Ἄνδρες ἀδελφοί, ἀκούσατέ μου.
And after they kept silence, James answered, saying, “Men, brothers, hear me.
first here James Ἰάκωβος Iakōbos
14
Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν ⸀λαὸν τῷ ὀνόματι αὐτοῦ.
Simeon has expounded how God first looked upon the nations to take from them a people for his name.
first here Simeon Συμεών Symeōn
15
καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται·
And with this the words of the prophets agree, as it is written:
16
Μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ ⸀κατεσκαμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν,
‘After these things I will return and rebuild the tent of David which has fallen, and its ruins I will rebuild, and I will make it straight,
first here daughter Δαυίδ Dauid
Why this rendering
Acts.15.16 Observation
Syntactic observation
Amos 9:11-12 is cited as the Septuagint has it — and the very place where the Septuagint departs from the Hebrew is James's argument. The Hebrew that they may possess the remnant of Edom became in the Septuagint that the rest of men may seek out (ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων) — Edom and adam (man) share consonants, and possess (yarash) and seek (darash) differ by one letter. All the nations seek the Lord is Septuagint only. This edition renders the Septuagint text the base text prints; the divergence from the Hebrew is recorded here. τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν — the tent of David which has fallen: σκηνή, tent, as fixed at 7:43-44 and Luke 9:33. ἀνορθώσω, set up straight, is the verb of the bent woman made straight at Luke 13:13.
Rendering options · 1
Adopted the Septuagint text as printed — “the rest of men … and all the nations may seek out the Lord”
Basis What the base text prints is rendered; correcting to the Hebrew would erase James's argument — the divergence is noted.
17
ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη ἐφ’ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ’ αὐτούς, λέγει ⸀κύριος ποιῶν ⸀ταῦτα
so that the rest of men may seek out the Lord, and all the nations upon whom my name has been called,’ says the Lord who does these things —
18
γνωστὰ ἀπ’ ⸀αἰῶνος.
known from of old.
19
διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν,
Therefore I judge that we should not trouble those from the nations who are turning to God,
20
ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ⸀ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ ⸀τοῦ πνικτοῦ καὶ τοῦ αἵματος·
but write to them to keep away from the pollutions of idols and from sexual immorality and from what is strangled and from blood.
Why this rendering
Acts.15.20 Observation
Syntactic observation
The four things come three times — v.20, v.29 (the letter), and 21:25 — in slightly different orders: v.20 pollutions of idols · sexual immorality · what is strangled · blood; v.29 things sacrificed to idols · blood · things strangled · sexual immorality. The author did not write the three identically, and this edition does not align them. ἀλισγημάτων, pollutions (lemma ἀλίσγημα), is unique in the New Testament, and v.29 changes it to εἰδωλόθυτα, things sacrificed to idols — James's word and the letter's word differ. πνικτός, strangled, is the adjective of πνίγω (to choke — the family of Matt 13:7, the thorns choked), and these three are its only New Testament places. πορνεία is the fixed sexual immorality of Matt 5:32 and Mark 7:21. The base text does not say why these four (that they are the resident-alien rules of Lev 17-18 is a reading outside the text) — neither does this edition.
Rendering options · 1
Adopted each of the three lists in its own order and wording
Basis What the author did not align, the translation does not align.
21
Μωϋσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
For Moses from generations of old has in every city those who proclaim him, being read in the synagogues every sabbath.”
22
Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Ἀντιόχειαν σὺν ⸀τῷ Παύλῳ καὶ Βαρναβᾷ, Ἰούδαν τὸν ⸀καλούμενον Βαρσαββᾶν καὶ Σιλᾶν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς,
Then it seemed good to the apostles and the elders, with the whole assembly, having chosen men from among them, to send them to Antioch with Paul and Barnabas — Judas called Barsabbas and Silas, leading men among the brothers —
first here Judas Ἰούδας Ioudas
23
γράψαντες διὰ χειρὸς ⸀αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ ⸀πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν.
writing by their hand: “The apostles and the elder brothers, to the brothers from the nations throughout Antioch and Syria and Cilicia, greeting.
first here Syria Συρία Syria
24
ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ⸀ἐξελθόντες ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ⸀ὑμῶν οἷς οὐ διεστειλάμεθα,
Since we have heard that some who went out from us have troubled you with words, unsettling your lives — men to whom we had given no strict order —
25
ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ⸀ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ,
it seemed good to us, having come together with one mind, having chosen men, to send them to you with our beloved Barnabas and Paul,
26
ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
men who have handed over their lives for the name of our Lord Jesus Christ.
first here Christ Χριστός Christos
27
ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σιλᾶν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά.
We have sent therefore Judas and Silas, and they too will report the same things by word.
28
ἔδοξεν γὰρ τῷ ⸂πνεύματι τῷ ἁγίῳ⸃ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν ⸂τούτων τῶν ἐπάναγκες⸃,
For it seemed good to the Holy Spirit and to us to lay upon you no further burden except these necessary things:
Why this rendering
Acts.15.28 Observation
Syntactic observation
ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν — it seemed good to the Holy Spirit and to us. ἔδοξεν, it seemed good, comes three times (vv.22, 25, 28) — the opening word of a Greek civic decree (ἔδοξε τῇ βουλῇ καὶ τῷ δήμῳ, resolved by the council and the people) takes the Holy Spirit and us as its subject the third time. It is also the verb of Luke 1:3, it seemed good to me also to write. The letter opens with χαίρειν (greeting, v.23) and closes with ἔρρωσθε (farewell, v.29) — the formal head and tail of a Greek letter, and ἔρρωσθε occurs in the New Testament only here. The base text does not print v.34 (the Received Text's but it seemed good to Silas to remain there).
Rendering options · 1
Adopted “it seemed good to the Holy Spirit and to us” · no v.34
Basis δοκέω rendered the same way all three times, as a decree formula. V.34 is skipped as the base text skips it.
29
ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ ⸀πνικτῶν καὶ πορνείας· ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε.
to keep away from things sacrificed to idols and from blood and from things strangled and from sexual immorality. Keeping yourselves from these, you will do well. Farewell.”
30
Οἱ μὲν οὖν ἀπολυθέντες ⸀κατῆλθον εἰς Ἀντιόχειαν, καὶ συναγαγόντες τὸ πλῆθος ἐπέδωκαν τὴν ἐπιστολήν·
So they, having been sent off, went down to Antioch, and gathering the multitude together they handed them the letter.
31
ἀναγνόντες δὲ ἐχάρησαν ἐπὶ τῇ παρακλήσει.
And having read it, they rejoiced at the consolation.
32
Ἰούδας τε καὶ Σιλᾶς, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν·
And Judas and Silas, being themselves also prophets, exhorted the brothers with much speech and strengthened them.
33
ποιήσαντες δὲ χρόνον ἀπελύθησαν μετ’ εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς ⸂ἀποστείλαντας αὐτούς⸃.
And having spent some time, they were sent off with peace from the brothers to those who had sent them.
35
Παῦλος δὲ καὶ Βαρναβᾶς διέτριβον ἐν Ἀντιοχείᾳ διδάσκοντες καὶ εὐαγγελιζόμενοι μετὰ καὶ ἑτέρων πολλῶν τὸν λόγον τοῦ κυρίου.
But Paul and Barnabas were staying in Antioch, teaching and bringing the good news of the word of the Lord, with many others also.
36
Μετὰ δέ τινας ἡμέρας εἶπεν ⸂πρὸς Βαρναβᾶν Παῦλος⸃· Ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ⸀ἀδελφοὺς κατὰ ⸂πόλιν πᾶσαν⸃ ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου, πῶς ἔχουσιν.
And after some days Paul said to Barnabas, “Let us return now and look upon the brothers in every city in which we announced the word of the Lord, and see how they are.”
37
Βαρναβᾶς δὲ ⸀ἐβούλετο συμπαραλαβεῖν ⸀καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον·
Now Barnabas wanted to take along with them John also, who was called Mark;
first here John Ἰωάννης Iōannēs
38
Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ’ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον, μὴ ⸀συμπαραλαμβάνειν τοῦτον.
but Paul thought it right not to take along with them this one who had departed from them from Pamphylia and had not gone with them to the work.
39
ἐγένετο ⸀δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ’ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον,
And there arose a sharp disagreement, so that they separated from each other; and Barnabas, taking Mark, sailed away to Cyprus,
Why this rendering
Acts.15.39 Observation
Syntactic observation
ἐγένετο δὲ παροξυσμὸς — there arose a sharp disagreement. παροξυσμός occurs in the New Testament only here and at Heb 10:24 (to stir up love and good works) — one word for a parting in one place and for mutual provoking in another. The author does not say who was right — he sets the two reasons side by side (v.37 Barnabas wanted; v.38 Paul thought it right) and records the parting; neither does this edition judge. On Mark the base text is thereafter silent, and Paul's letters answer (Col 4:10; 2 Tim 4:11, Mark is useful to me). Barnabas leaves Acts in this verse — the son of consolation who entered at 4:36 takes Mark to Cyprus, his own country (4:36, a Cypriot by birth). V.40 handed over by the brothers to the grace of the Lord is the phrase of 14:26 — the second journey opens in the words of the first.
Rendering options · 1
Adopted “a sharp disagreement” — without verdict
Basis παροξυσμός neither inflated nor adjudicated.
40
Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ ⸀κυρίου ὑπὸ τῶν ἀδελφῶν,
but Paul, having chosen Silas, went out, handed over by the brothers to the grace of the Lord.
41
διήρχετο δὲ τὴν Συρίαν καὶ ⸀τὴν Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας.
And he went through Syria and Cilicia, strengthening the assemblies.