Acts 15:19–41

Footnotes

1. 57 Or “I have decided,” “I think.” The verb κρίνω (krinō) has a far broader range of meaning than the often-used English verb “judge.” 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” (, ); “I have reached the decision” (). 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.
2. 58 Or “trouble.” This term is a NT ( παρενοχλέω).
3. 59 Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
4. 60 The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellō) is given in L&N 33.49.
5. 61 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). Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14–11:1.
6. 62 Or “polluted.”
7. 63 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).
8. 64 Grk “from generations of old”; the translation “fr. ancient times” is given by γενεά 3.b.
9. 65 The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
10. 66 See the note on synagogue in .
11. 67 δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
12. 68 Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
13. 69 Antioch was a city in Syria (not Antioch in Pisidia). For location see ; ; ; .
14. 70 Grk “writing by their hand” (an idiom for sending a letter).
15. 71 Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
16. 72 Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
17. 73 Grk “to the brothers who are from the Gentiles.”
18. 74 Antioch was a city in Syria (not Antioch in Pisidia).
19. 75 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.
20. 76 Here ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
21. 77 ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
22. 78 Grk “souls.”
23. 79 Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
24. 80 Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
25. 81 δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
26. 82 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 (anthrōpois) is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andras) 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.”
27. 83 Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
28. 84 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
29. 85 This verb has been translated as an epistolary aorist.
30. 86 Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
31. 87 Grk “by means of word” (an idiom for a verbal report).
32. 88 This is the same expression translated “decided” in Acts 15:22, 25. 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.
33. 89 L&N 71.39 translates “indispensable (rules)” while ἐπάναγκες has “the necessary things.”
34. 90 There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see εἰδωλόθυτος; L&N 5.15). The stem -θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
35. 91 Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktōn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic. 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 preceding provision in this verse, and from blood).
36. 92 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 .
37. 93 Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, hōn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diatērountes) has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
38. 94 The phrase ἔρρωσθε (errōsthe) 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).
39. 95 Or “sent away.”
40. 96 Antioch was a city in Syria (not Antioch in Pisidia).
41. 97 Or “congregation” (referring to the group of believers).
42. 98 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.
43. 99 Grk “they”; the referent (the people) is specified in the translation for clarity.
44. 100 Or “at its encouraging message.”
45. 101 Here λόγου (logou) is singular. λόγος 1.a.β has “in a long speech” for this phrase.
46. 102 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.
47. 103 The word “there” is not in the Greek text, but is implied.
48. 104 A few add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in 𝔓74 א A B E Ψ 𝔐 bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows in omitting the verse number, a procedure also followed by a number of other modern translations.
49. 105 Antioch was a city in Syria (not Antioch in Pisidia).
50. 106 This is a parenthetical note by the author.
51. 107 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
52. 108 Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistrepsantes) has been translated as a finite verb due to requirements of contemporary English style.
53. 109 See the note on the phrase “word of the Lord” in v. .
54. 110 ἔχω 10.b has “how they are” for this phrase.
55. 111 ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
56. 112 Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
57. 113 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.
58. 114 παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
59. 115 Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
60. 116 Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
61. 117 Or “committed.” 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.
62. 118 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 (adelphōn),.
63. 119 Strengthening. See Acts 14:22; 15:32; 18:23.