Kisah Para Rasul 14:1--15:13
Konteks14:1 The same thing happened in Iconium 1 when Paul and Barnabas 2 went into the Jewish synagogue 3 and spoke in such a way that a large group 4 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 5 stirred up the Gentiles and poisoned their minds 6 against the brothers. 14:3 So they stayed there 7 for a considerable time, speaking out courageously for the Lord, who testified 8 to the message 9 of his grace, granting miraculous signs 10 and wonders to be performed through their hands. 14:4 But the population 11 of the city was divided; some 12 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 13 an attempt to mistreat 14 them and stone them, 15 14:6 Paul and Barnabas 16 learned about it 17 and fled to the Lycaonian cities of Lystra 18 and Derbe 19 and the surrounding region. 14:7 There 20 they continued to proclaim 21 the good news.
14:8 In 22 Lystra 23 sat a man who could not use his feet, 24 lame from birth, 25 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 26 stared 27 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 28 And the man 29 leaped up and began walking. 30 14:11 So when the crowds saw what Paul had done, they shouted 31 in the Lycaonian language, 32 “The gods have come down to us in human form!” 33 14:12 They began to call 34 Barnabas Zeus 35 and Paul Hermes, 36 because he was the chief speaker. 14:13 The priest of the temple 37 of Zeus, 38 located just outside the city, brought bulls 39 and garlands 40 to the city gates; he and the crowds wanted to offer sacrifices to them. 41 14:14 But when the apostles 42 Barnabas and Paul heard about 43 it, they tore 44 their clothes and rushed out 45 into the crowd, shouting, 46 14:15 “Men, why are you doing these things? We too are men, with human natures 47 just like you! We are proclaiming the good news to you, so that you should turn 48 from these worthless 49 things to the living God, who made the heaven, the earth, 50 the sea, and everything that is in them. 14:16 In 51 past 52 generations he allowed all the nations 53 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 54 by giving you rain from heaven 55 and fruitful seasons, satisfying you 56 with food and your hearts with joy.” 57 14:18 Even by saying 58 these things, they scarcely persuaded 59 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 60 and Iconium, 61 and after winning 62 the crowds over, they stoned 63 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 64 into the city. On 65 the next day he left with Barnabas for Derbe. 66
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 67 to Iconium, 68 and to Antioch. 69 14:22 They strengthened 70 the souls of the disciples and encouraged them to continue 71 in the faith, saying, “We must enter the kingdom 72 of God through many persecutions.” 73 14:23 When they had appointed elders 74 for them in the various churches, 75 with prayer and fasting 76 they entrusted them to the protection 77 of the Lord in whom they had believed. 14:24 Then they passed through 78 Pisidia and came into Pamphylia, 79 14:25 and when they had spoken the word 80 in Perga, 81 they went down to Attalia. 82 14:26 From there they sailed back to Antioch, 83 where they had been commended 84 to the grace of God for the work they had now completed. 85 14:27 When they arrived and gathered the church together, they reported 86 all the things God 87 had done with them, and that he had opened a door 88 of faith for the Gentiles. 14:28 So they spent 89 considerable 90 time with the disciples.
15:1 Now some men came down from Judea 91 and began to teach the brothers, “Unless you are circumcised 92 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 93 with them, the church 94 appointed Paul and Barnabas and some others from among them to go up to meet with 95 the apostles and elders in Jerusalem 96 about this point of disagreement. 97 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 98 and Samaria, they were relating at length 99 the conversion of the Gentiles and bringing great joy 100 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 101 by the church and the apostles and the elders, and they reported 102 all the things God had done with them. 103 15:5 But some from the religious party of the Pharisees 104 who had believed stood up and said, “It is necessary 105 to circumcise the Gentiles 106 and to order them to observe 107 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 108 about this matter. 15:7 After there had been much debate, 109 Peter stood up and said to them, “Brothers, you know that some time ago 110 God chose 111 me to preach to the Gentiles so they would hear the message 112 of the gospel 113 and believe. 114 15:8 And God, who knows the heart, 115 has testified 116 to them by giving them the Holy Spirit just as he did to us, 117 15:9 and he made no distinction 118 between them and us, cleansing 119 their hearts by faith. 15:10 So now why are you putting God to the test 120 by placing on the neck of the disciples a yoke 121 that neither our ancestors 122 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 123 the grace of the Lord Jesus, in the same way as they are.” 124
15:12 The whole group kept quiet 125 and listened to Barnabas and Paul while they explained all the miraculous signs 126 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 127 James replied, 128 “Brothers, listen to me.
[14:1] 1 sn Iconium. See the note in 13:51.
[14:1] 2 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 3 sn See the note on synagogue in 6:9.
[14:1] 4 tn Or “that a large crowd.”
[14:2] 5 tn Or “who would not believe.”
[14:2] 6 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
[14:3] 7 tn The word “there” is not in the Greek text, but is implied.
[14:3] 8 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 10 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 11 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 12 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
[14:5] 13 tn Grk “So there came about an attempt” 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.
[14:5] 14 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 15 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
[14:6] 16 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 17 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
[14:6] 18 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:6] 19 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:7] 20 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
[14:7] 21 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 22 tn Grk “And in.” 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.
[14:8] 23 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:8] 24 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 25 tn Grk “lame from his mother’s womb” (an idiom).
[14:8] sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
[14:9] 26 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
[14:10] 28 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 29 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 30 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
[14:11] 31 tn Grk “they lifted up their voice” (an idiom).
[14:11] 32 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[14:11] 33 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
[14:11] sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
[14:12] 34 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 35 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 36 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
[14:13] 37 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
[14:13] 38 sn See the note on Zeus in the previous verse.
[14:13] sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
[14:13] 41 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
[14:14] 42 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
[14:14] 43 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 44 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
[14:14] 45 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 46 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:14] sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
[14:15] 47 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
[14:15] 48 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
[14:15] 49 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
[14:15] 50 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:16] 51 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
[14:16] 52 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 53 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
[14:17] 54 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
[14:17] 55 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 56 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
[14:17] 57 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
[14:18] 58 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 59 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
[14:19] 60 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:19] 61 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
[14:19] 62 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 63 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
[14:20] 64 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 65 tn Grk “And on.” 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.
[14:20] 66 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
[14:20] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:21] 67 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
[14:21] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:21] 68 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
[14:21] 69 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:21] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:22] 70 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
[14:22] 71 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
[14:22] 72 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 73 tn Or “sufferings.”
[14:23] 74 sn Appointed elders. See Acts 20:17.
[14:23] 75 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 76 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
[14:23] 77 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
[14:24] 78 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
[14:24] 79 sn Pamphylia was a province along the southern coast of Asia Minor.
[14:25] 81 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[14:25] 82 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
[14:26] 83 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
[14:26] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[14:26] 84 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
[14:26] 85 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
[14:27] 87 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
[14:27] 88 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
[14:28] 89 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
[14:28] 90 tn Grk “no little (time)” (an idiom).
[15:1] 91 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 92 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.
[15:1] sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.
[15:2] 93 tn Grk “no little argument and debate” (an idiom).
[15:2] 94 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] 95 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 96 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 97 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] 98 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
[15:3] 99 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] 100 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
[15:4] 101 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
[15:4] 103 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] 104 sn See the note on Pharisee in 5:34.
[15:5] 105 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] 106 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
[15:6] 108 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] 109 tn Or “discussion.” This term is repeated from v. 2.
[15:7] 110 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] 111 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] 113 tn Or “of the good news.”
[15:7] 114 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] 115 sn The expression who knows the heart means “who knows what people think.”
[15:8] 116 tn Or “has borne witness.”
[15:8] 117 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] 118 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] 120 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] 121 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] 122 tn Or “forefathers”; Grk “fathers.”
[15:11] 124 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.”
[15:11] sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
[15:12] 125 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
[15:12] 126 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
[15:13] 127 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
[15:13] 128 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
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