Kisah Para Rasul 15:1

The Jerusalem Council

15:1 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.”

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ³  who had believed stood up and said, “It is necessary ⁴  to circumcise the Gentiles ⁵  and to order them to observe ⁶  the law of Moses.”

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ⁷  that we should not cause extra difficulty ⁸  for those among the Gentiles ⁹  who are turning to God,

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ¹⁰  you, upsetting ¹¹  your minds ¹²  by what they said, ¹³ 

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ¹⁴  not to place any greater burden on you than these necessary rules: ¹⁵ 

[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.

[15:1]  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.

[15:5]  ³ sn See the note on Pharisee in 5:34.

[15:5]  ⁴ 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]  ⁵ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁶ tn Or “keep.”

[15:19]  ⁷ 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]  ⁸ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁹ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:24]  ¹⁰ 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]  ¹¹ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹² tn Grk “souls.”

[15:24]  ¹³ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:28]  ¹⁴ 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]  ¹⁵ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”