Acts / Chapter 15

Acts 15

41 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Acts 15 records the Jerusalem Council, the most important deliberative assembly in the early church. Men from Judea arrive in Antioch teaching that Gentile believers must be circumcised to be saved. Paul and Barnabas dispute this strongly, and the church sends them to Jerusalem to resolve the question. Peter testifies about the Cornelius episode, arguing that God gave the Gentiles the same Spirit without requiring circumcision. Paul and Barnabas report the signs and wonders God performed among the Gentiles. James, the brother of Jesus, delivers the decisive judgment: Gentiles should not be burdened with circumcision but should abstain from food polluted by idols, from sexual immorality, from what has been strangled, and from blood. A letter is sent to the Gentile churches. The chapter closes with the sharp disagreement between Paul and Barnabas over John Mark, resulting in their separation — Barnabas taking Mark to Cyprus, Paul taking Silas through Syria and Cilicia.

What Makes This Chapter Remarkable

The Jerusalem Council resolves the most explosive question of the early church: must Gentile converts become Jews? The answer — no — is reached through a process combining testimony, scriptural argument, and communal discernment. James's citation of Amos 9:11-12 (from the Septuagint) provides the scriptural basis, arguing that God always intended to include Gentiles. The four prohibitions in the decree are widely debated: are they moral requirements, minimum purity rules for table fellowship, or echoes of the Noahide laws? The Paul-Barnabas split is recorded with remarkable honesty, showing that the early church was not free from personal conflict even among its greatest leaders.

Translation Friction

The relationship between the Jerusalem Council's decree and Paul's letters (especially Galatians 2) is complex and debated. Paul never quotes the decree in his letters and seems to handle the food issues differently (Romans 14, 1 Corinthians 8-10). The four prohibitions — idolatry, sexual immorality (porneia), what has been strangled, and blood — may reflect the 'laws for resident aliens' in Leviticus 17-18, which applied to non-Israelites living among God's people. James's quotation of Amos 9:11-12 follows the Septuagint, which differs significantly from the Hebrew text. The sharp disagreement (paroxysmos) between Paul and Barnabas is the last mention of Barnabas in Acts.

Connections

The Council resolves the tension introduced by the Cornelius episode (Acts 10-11) and the first missionary journey (Acts 13-14). Peter's argument reprises his defense in 11:1-18. James's leadership role confirms his emergence as head of the Jerusalem church (cf. 12:17, 21:18, Galatians 2:9). The decree's four prohibitions connect to Leviticus 17-18. The Paul-Silas partnership launches the second missionary journey (Acts 15:40-18:22).

Acts 15:1

Καί τινες κατελθόντες ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι ἐὰν μὴ περιτμηθῆτε τῷ ἔθει τῷ Μωϋσέως, οὐ δύνασθε σωθῆναι.

But some men came down from Judea and were teaching the brothers, "Unless you are circumcised according to the custom of Moses, you cannot be saved."

KJV And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

Notes & Key Terms

Translator Notes

  1. The issue is not circumcision as a cultural practice but as a soteriological requirement — 'you cannot be saved' (ou dynasthe sothenai) makes it a matter of eternal consequence. These teachers claim Mosaic authority for their position. They are not the apostles' representatives (v. 24 will clarify this).
Acts 15:2

γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρναβᾷ πρὸς αὐτούς, ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρναβᾶν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.

And after Paul and Barnabas had no small dissension and debate with them, the brothers appointed Paul and Barnabas and some others of them to go up to Jerusalem to the apostles and elders about this question.

KJV When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

Notes & Key Terms

Translator Notes

  1. The litotes 'no small dissension' (staseos ouk oliges) means a fierce argument. The decision to take the matter to Jerusalem shows the Antioch church's recognition of the Jerusalem apostles' authority on such fundamental questions. The delegation includes 'some others' — unnamed witnesses who can corroborate the Antioch church's experience.
Acts 15:3

οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμάρειαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσιν τοῖς ἀδελφοῖς.

So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and they brought great joy to all the brothers.

KJV And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

Notes & Key Terms

Translator Notes

  1. The journey itself becomes a preaching tour — they tell the story of Gentile conversion (epistrophen ton ethnon, 'the turning of the Gentiles') and receive an enthusiastic response. The 'great joy' (charan megalen) of the believers in Phoenicia and Samaria suggests that opposition to Gentile inclusion was concentrated among a specific faction, not universal.
Acts 15:4

παραγενόμενοι δὲ εἰς Ἰερουσαλὴμ παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετ' αὐτῶν.

When they arrived in Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them.

KJV And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

Notes & Key Terms

Translator Notes

  1. The warm welcome (paredechthesan, 'were received, welcomed') and the phrasing 'what God had done with them' (hosa ho theos epoiesen met auton) — identical to 14:27 — frames the report as a testimony of divine action, not human achievement.
Acts 15:5

ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωϋσέως.

But some believers who belonged to the party of the Pharisees rose up and said, "It is necessary to circumcise them and to order them to keep the law of Moses."

KJV But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

Notes & Key Terms

Translator Notes

  1. These are believing Pharisees (ton apo tes haireseos ton Pharisaion pepisteukotes) — they have accepted Jesus as Messiah but insist that Gentile believers must also keep the entire Mosaic law. Their position goes beyond circumcision alone to full Torah observance. The word haireseos ('party, sect') here means 'faction' without the later connotation of 'heresy.'
Acts 15:6

Συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου.

The apostles and the elders gathered together to consider this matter.

KJV And the apostles and elders came together for to consider of this matter.

Notes & Key Terms

Translator Notes

  1. The formal assembly of apostles and elders constitutes what is traditionally called the Jerusalem Council or Apostolic Council — the first church-wide deliberative body. The verb synechthesan ('gathered together') indicates a formal convening, not a casual meeting.
Acts 15:7

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.

After much debate, Peter stood up and said to them, "Brothers, you know that in the early days God made a choice among you, that through my mouth the Gentiles should hear the word of the gospel and believe.

KJV And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

Notes & Key Terms

Translator Notes

  1. Peter speaks after 'much debate' (polles zeteseos), indicating the assembly first heard various arguments. His appeal is to his own experience with Cornelius — 'in the early days' (aph hemeron archaion) refers back to the events of Acts 10, perhaps a decade earlier. He frames it as God's choice (exelexato ho theos), not his own initiative.
Acts 15:8

καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν,

And God, who knows the heart, bore witness to them by giving them the Holy Spirit just as he did to us,

KJV And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

Notes & Key Terms

Translator Notes

  1. The term kardiognostes ('knower of hearts, heart-knower') appears only here and in Acts 1:24. God's knowledge of hearts means he accepted the Gentiles based on their inner reality, not their external status. The repeated phrase 'just as he did to us' (kathos kai hemin) is Peter's decisive argument: identical gift, identical acceptance.
Acts 15:9

καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.

Indeed, put no difference between us and them, purifying their hearts by way of faith.

KJV And put no difference between us and them, purifying their hearts by faith.

Notes & Key Terms

Translator Notes

  1. The verb diekrinen ('made a distinction, discriminated') directly addresses the issue: if God makes no distinction, neither should the church. The phrase 'cleansed their hearts by faith' (te pistei katharisas tas kardias) is remarkable — cleansing comes through faith, not through circumcision or Torah observance. This is Pauline theology from Peter's lips.
Acts 15:10

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 are you testing God by putting a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?

KJV Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Notes & Key Terms

Translator Notes

  1. Peter characterizes the demand for circumcision and Torah observance as 'testing God' (peirazete ton theon) — acting against what God has clearly demonstrated. The 'yoke' (zugon) metaphor for the law is a Jewish image (cf. Galatians 5:1). Peter's honest assessment that 'neither our fathers nor we' could bear it is a striking admission of the law's inability to save.
Acts 15:11

ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ' ὃν τρόπον κἀκεῖνοι.

But we believe that we will be saved through the grace of the Lord Jesus, just as they will."

KJV But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

Notes & Key Terms

Translator Notes

  1. Peter reverses the expected comparison: he does not say 'they will be saved like us' but 'we will be saved like them' — through grace, not through law. Jewish believers are saved the same way Gentile believers are: by grace through faith. This is the theological climax of Peter's argument.
Acts 15:12

ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρναβᾶ καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν δι' αὐτῶν.

The whole assembly fell silent and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles.

KJV Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

Notes & Key Terms

Translator Notes

  1. The silence (esigesen) following Peter's speech indicates its persuasive power. Barnabas is named first — perhaps reflecting Jerusalem's greater familiarity with him. Their testimony is experiential: signs and wonders (semeia kai terata) that God performed among the Gentiles confirm divine approval of the uncircumcised mission.
Acts 15:13

μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων· ἄνδρες ἀδελφοί, ἀκούσατέ μου.

After they finished speaking, James replied, "Brothers, listen to me.

KJV And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

Notes & Key Terms

Translator Notes

  1. James the brother of Jesus speaks last and gives the decisive judgment. His position of authority in the Jerusalem church is evident — he presides over the Council and renders the final decision. The sequence — Peter's theological argument, Paul and Barnabas's experiential testimony, James's scriptural judgment — represents a complete case.
Acts 15:14

Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ.

Simeon has related how God first visited the Gentiles to take from them a people for his name.

KJV Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

Notes & Key Terms

Translator Notes

  1. James uses Peter's Semitic name 'Simeon' (Symeon), the only instance in Acts. The phrase 'a people for his name' (laon to onomati autou) is theologically loaded — laos ('people') is the term reserved for Israel as God's covenant people. God is now creating a 'people' from among the Gentiles (ex ethnon), extending the covenant community beyond ethnic Israel.
Acts 15:15

καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται·

And with this the words of the prophets agree, as it is written,

KJV And to this agree the words of the prophets; as it is written,

Notes & Key Terms

Translator Notes

  1. James grounds the decision in Scripture — 'the words of the prophets agree' (symphonousin hoi logoi ton propheton). Experience and testimony have been presented; now comes the scriptural confirmation. The verb symphonousin ('agree, harmonize') suggests that multiple prophetic voices point in the same direction.
Acts 15:16

μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν, καὶ τὰ κατεσκαμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν,

'After this I will return and rebuild the tent of David that has fallen; I will rebuild its ruins and restore it,

KJV After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

Notes & Key Terms

Translator Notes

  1. James quotes Amos 9:11-12 from the Septuagint. The 'tent of David' (ten skenen Dauid) refers to David's dynasty and kingdom, which had 'fallen' with the exile and the end of the monarchy. God's restoration of David's tent is fulfilled in Jesus, the Davidic Messiah. The Septuagint text differs significantly from the Hebrew here, and James follows the Greek version.
  2. [TCR Cross-Reference] Quotes Amos 9:11-12. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Acts 15:17

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

That the residue of men might seek following the Lord, and every one of the Gentiles, upon whom my name is called, says the Lord, who doeth all these things.

KJV That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

Notes & Key Terms

Translator Notes

  1. The critical difference between the Septuagint and the Hebrew is that the Hebrew reads 'that they may possess the remnant of Edom' while the Septuagint reads 'that the rest of mankind may seek the Lord.' The Septuagint, likely reading 'adam (mankind) for 'edom and doresh (seek) for yarash (possess), provides James with a text that explicitly predicts Gentile inclusion in God's people.
  2. [TCR Cross-Reference] Draws on Amos 9:11-12. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Acts 15:18

γνωστὰ ἀπ' αἰῶνος.

Recognized to God are all his labors from the beginning of the age.

KJV Known unto God are all his works from the beginning of the world.

Notes & Key Terms

Translator Notes

  1. This brief phrase — 'known from of old' (gnosta ap aionos) — asserts that Gentile inclusion is not an innovation but something God planned from the beginning. What seems new is actually ancient divine purpose now being revealed.
Acts 15:19

διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν,

Therefore my judgment is that we should not trouble those of the Gentiles who turn to God,

KJV Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

Notes & Key Terms

Translator Notes

  1. The verb krino ('I judge, I decide') shows James rendering an authoritative decision, not merely offering an opinion. The word parenochein ('trouble, make difficulties for, harass') characterizes the circumcision requirement as an unnecessary burden. Gentile conversion is described as 'turning to God' (epistrephounsin epi ton theon) — they are already turning; circumcision is not needed for this turning to be valid.
Acts 15:20

ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ τοῦ πνικτοῦ καὶ τοῦ αἵματος.

However, that we write to them, that they abstain from pollutions of idols, and from sexual immorality, and from things strangled, and from blood.

KJV But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

Notes & Key Terms 1 term

Key Terms

πορνεία porneia
"sexual immorality" — sexual immorality, fornication, prostitution, illicit sexual conduct

A broad term covering all sexual conduct outside the biblical norm. In this context it may specifically refer to the sexual practices associated with pagan worship and the prohibited unions of Leviticus 18.

Translator Notes

  1. The four prohibitions are: (1) alisgematon ton eidolon ('pollutions of idols' — food offered to idols), (2) porneia ('sexual immorality' — broadly defined), (3) pnikton ('what has been strangled' — meat from animals not properly slaughtered), and (4) haima ('blood' — either consuming blood or possibly bloodshed/murder). These likely correspond to the laws in Leviticus 17-18 that applied to 'resident aliens' (gerim) living among Israelites.
  2. [TCR Cross-Reference] This verse quotes Leviticus 17-18 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Acts 15:21

Μωϋσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.

For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues."

KJV For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

Notes & Key Terms

Translator Notes

  1. This enigmatic verse may mean: (1) Jewish sensibilities must be respected since Moses is preached everywhere, so the four prohibitions preserve table fellowship with Jewish believers; or (2) Gentiles can learn the rest of Moses's teaching from the synagogue readings as they grow. The former interpretation is more commonly held.
Acts 15:22

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 church, to choose men from among them and send them to Antioch with Paul and Barnabas — Judas called Barsabbas and Silas, leading men among the brothers,

KJV Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:

Notes & Key Terms

Translator Notes

  1. The decision involves the whole church (syn hole te ekklesia), not just the leaders. Judas Barsabbas and Silas are sent as independent witnesses to confirm the letter's authenticity and to represent Jerusalem's goodwill. Silas (Silvanus) will become Paul's companion on the second missionary journey.
Acts 15:23

γράψαντες διὰ χειρὸς αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν.

They wrote letters by them following this manner. The apostles and elders and brothers and sisters send greeting to the brothers and sisters which are of the Gentiles in Antioch and Syria and Cilicia:.

KJV And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

Notes & Key Terms

Translator Notes

  1. The letter follows standard Hellenistic epistolary form: sender, recipient, greeting (chairein). The addressees are specifically 'brothers from the Gentiles' (adelphois tois ex ethnon) in the three regions affected. The use of 'brothers' (adelphoi) for the Gentile believers is itself a theological statement — they are family.
Acts 15:24

ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ἐξελθόντες ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα,

Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds — though we gave them no instructions —

KJV Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

Notes & Key Terms

Translator Notes

  1. The letter explicitly disowns the troublemakers: 'we gave them no instructions' (hois ou diesteilametha). The verbs etaraxan ('troubled') and anaskeuazontes ('unsettling, dismantling') describe the damage done. Some manuscripts add 'saying you must be circumcised and keep the law,' but the SBLGNT omits this addition.
Acts 15:25

ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ,

Indeed, it was decided by us, being assembled with one accord, to send chosen men to you with our dear Barnabas and Paul,.

KJV It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

Notes & Key Terms

Translator Notes

  1. The phrase 'having come to one accord' (genomenois homothumadon) emphasizes unanimity. Barnabas and Paul are described as 'our beloved' (tois agapetois hemon), a public endorsement countering any suggestion that they are unauthorized agents.
Acts 15:26

ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

People that possess hazarded their lives for the identity of our Lord Jesus Christ.

KJV Men that have hazarded their lives for the name of our Lord Jesus Christ.

Notes & Key Terms

Translator Notes

  1. The phrase paradedokosi tas psychas ('having given over their lives, having risked their souls') may allude to Paul's stoning at Lystra (14:19) and other dangers. It is a ringing endorsement of their courage and commitment.
Acts 15:27

ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σιλᾶν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά.

We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth.

KJV We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.

Notes & Key Terms

Translator Notes

  1. Judas and Silas serve as living confirmations of the letter — they can answer questions and provide context that a written document cannot. The phrase 'the same things' (ta auta) ensures consistency between the written and oral messages.
Acts 15:28

ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες·

For the Holy Spirit and we have decided, not to burden you beyond these essential requirements;.

KJV For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

Notes & Key Terms

Translator Notes

  1. The remarkable phrase 'the Holy Spirit and us' (to pneumati to hagio kai hemin) claims divine authority for the decision — the Council's deliberation was guided by the Spirit. The word 'burden' (baros) echoes Peter's 'yoke' language in verse 10. Only the 'necessary things' (ton epanankes) are required, and even these are minimal.
Acts 15:29

ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε.

That you abstain from meats offered to idols, and from blood, and from things strangled, and from sexual immorality — from which if you keep yourselves, you will do well. Fare you well.

KJV That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

Notes & Key Terms

Translator Notes

  1. The four prohibitions are restated in slightly different order and terminology: eidolothyton ('idol-sacrificed food') replaces the broader 'pollutions of idols' from verse 20. The closing 'farewell' (errosthe) is the standard Hellenistic letter closing, meaning 'be strong, be well.'
Acts 15:30

Οἱ μὲν οὖν ἀπολυθέντες κατῆλθον εἰς Ἀντιόχειαν, καὶ συναγαγόντες τὸ πλῆθος ἐπέδωκαν τὴν ἐπιστολήν.

So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter.

KJV So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

Notes & Key Terms

Translator Notes

  1. The delegation goes directly to Antioch and presents the letter to the assembled church. The verb epedokan ('delivered, handed over') indicates a formal presentation.
Acts 15:31

ἀναγνόντες δὲ ἐχάρησαν ἐπὶ τῇ παρακλήσει.

When they read it, they rejoiced because of its encouragement.

KJV Which when they had read, they rejoiced for the consolation.

Notes & Key Terms

Translator Notes

  1. The congregation's response is joy (echaresan) at the paraklesis ('encouragement, consolation'). The letter is received as good news — the Gentile believers are free from the circumcision requirement. The word paraklesis connects to the role of the Holy Spirit as Parakletos.
Acts 15:32

Ἰούδας τε καὶ Σιλᾶς, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν.

And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words.

KJV And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.

Notes & Key Terms

Translator Notes

  1. Judas and Silas are identified as prophets (prophetai), giving their encouragement additional spiritual authority. Their ministry goes beyond delivering the letter to active pastoral care — 'many words' (dia logou pollou) of encouragement and strengthening.
Acts 15:33

ποιήσαντες δὲ χρόνον ἀπελύθησαν μετ' εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς ἀποστείλαντας αὐτούς.

After they had spent some time there, they were sent off in peace by the brothers to those who had sent them.

KJV And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

Notes & Key Terms

Translator Notes

  1. The phrase 'sent off in peace' (apeluthesan met eirenes) is a formal dismissal with blessing — the Antioch church releases them to return to Jerusalem with goodwill and harmony restored.
Acts 15:34

KJV Notwithstanding it pleased Silas to abide there still.

Notes & Key Terms

Translator Notes

  1. Verse 34 is absent from the SBLGNT and other critical Greek texts. It appears in some later manuscripts and the KJV tradition ('Notwithstanding it pleased Silas to abide there still'), likely added by scribes to explain how Silas was available in Antioch when Paul chose him in verse 40. We follow the SBLGNT in omitting it.
Acts 15:35

Παῦλος δὲ καὶ Βαρναβᾶς διέτριβον ἐν Ἀντιοχείᾳ διδάσκοντες καὶ εὐαγγελιζόμενοι μετὰ καὶ ἑτέρων πολλῶν τὸν λόγον τοῦ κυρίου.

But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also.

KJV Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

Notes & Key Terms

Translator Notes

  1. The Antioch church has a rich leadership — 'many others' (heteron pollon) are involved in teaching and preaching alongside Paul and Barnabas. The two verbs 'teaching' (didaskontes) and 'preaching the good news' (euangelizomenoi) describe both internal instruction and outward evangelism.
Acts 15:36

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.

After some days Paul said to Barnabas, "Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are doing."

KJV And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

Notes & Key Terms

Translator Notes

  1. Paul's concern is pastoral — he wants to check on the new churches' welfare (pos echousin, 'how they are'). This impulse to revisit and strengthen existing churches, not merely plant new ones, characterizes Paul's missionary strategy throughout Acts and his letters.
Acts 15:37

Βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον·

Now Barnabas wanted to take with them John called Mark.

KJV And Barnabas determined to take with them John, whose surname was Mark.

Notes & Key Terms

Translator Notes

  1. Barnabas's desire to include his cousin John Mark (cf. Colossians 4:10) reflects his character as 'son of encouragement' (4:36) — he is willing to give the young man a second chance after his earlier departure in 13:13.
Acts 15:38

Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ' αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον, μὴ συμπαραλαμβάνειν τοῦτον.

But Paul insisted that they should not take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work.

KJV But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

Notes & Key Terms

Translator Notes

  1. Paul views Mark's departure in Pamphylia as a disqualifying failure. The verb apostanta ('having withdrawn, having deserted') carries negative connotations. The phrase 'not gone with them to the work' (me synelthonta autois eis to ergon) implies that the mission's demands require reliable companions.
Acts 15:39

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. Barnabas took Mark with him and sailed away to Cyprus,

KJV And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

Notes & Key Terms

Translator Notes

  1. The word paroxysmos ('sharp disagreement, irritation, provocation') — from which English derives 'paroxysm' — indicates an intense emotional conflict. Luke does not assign blame to either party. The separation doubles the mission: Barnabas and Mark go to Cyprus (Barnabas's homeland), while Paul takes a new partner. Later, Paul and Mark are reconciled (Colossians 4:10, 2 Timothy 4:11, Philemon 24).
Acts 15:40

Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν.

Paul chose Silas, and departed, being recommended by the brothers and sisters to the grace of God.

KJV And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

Notes & Key Terms

Translator Notes

  1. Paul receives the church's commendation (paradotheis te chariti, 'commended to the grace'), while Barnabas's departure receives no such mention — a possible indication that the church sided with Paul's assessment. Silas, as a Jerusalem prophet and Roman citizen (16:37), is an ideal partner for the mission ahead.
Acts 15:41

διήρχετο δὲ τὴν Συρίαν καὶ τὴν Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας.

He went through Syria and Cilicia, strengthening the churches.

KJV And he went through Syria and Cilicia, confirming the churches.

Notes & Key Terms

Translator Notes

  1. Paul's route takes him overland through Syria (where Antioch lies) and into Cilicia (his home province, where Tarsus is located). The verb episterizon ('strengthening, establishing') is the same word used in 14:22 — a key element of Paul's pastoral strategy. The second missionary journey has begun.
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