IS CHRISTIANITY REALLY FOUNDED ON WHAT JESUS TAUGHT IN THE BIBLE?

IS CHRISTIANITY REALLY FOUNDED ON

WHAT JESUS TAUGHT IN THE BIBLE?

When Paul got to Rome and Emperor Constantine converted to Pauline Christianity for the sake of marrying a girl, was the love affair the reason for changing most of the Christian laws and traditions?

To make it a state-religion, the emperor demanded that certain Roman religious beliefs and rites be included to suit the pagans of Rome and so allow many of them become members.  Therefore, what we have today violates the injunctions of Jesus whom we profess to follow. See the following examples;

Matt 5:17-19

17 "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them.

18 I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.

19 Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practises and teaches these commands will be called great in the kingdom of heaven.

(from The Holy Bible: New International Version.  Copyright (c) 1973, 1978, 1984, by International Bible Society)

Verse 19 clearly condemns what Christians are doing today. Jesus was not a Christian! Jesus was a full-fledged Jew and practised Judaism throughout his lifetime. Therefore, what ended up in Rome as the Roman Catholic Church is in complete violation of what Jesus stated was his mission in verses 17 & 18.

It is contradictory to the resolutions of the Very First Council of the Young Church at Jerusalem presided over by the junior brother of the founder; James;

Acts 15:1-31

15:1 Some men came down from Judea to Antioch and were teaching the brothers: "Unless you are circumcised, according to the custom taught by Moses, you cannot be saved."

2 This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question.

3 The church sent them on their way, and as they travelled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the brothers very glad.

4 When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.

5 Then some of the believers who belonged to the party of the Pharisees stood up and said, "The Gentiles must be circumcised and required to obey the law of Moses."

6 The apostles and elders met to consider this question.

7 After much discussion, Peter got up and addressed them: "Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe.

8 God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us.

9 He made no distinction between us and them, for he purified their hearts by faith.

10 Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear?

11 No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are."

12 The whole assembly became silent as they listened to Barnabas and Paul telling about the miraculous signs and wonders God had done among the Gentiles through them.

13 When they finished, James spoke up: "Brothers, listen to me.

14 Simon has described to us how God at first showed his concern by taking from the Gentiles a people for himself.

15 The words of the prophets are in agreement with this, as it is written:

16 "'After this I will return and rebuild David's fallen tent. Its ruins I will rebuild, and I will restore it,

17 that the remnant of men may seek the Lord, and all the Gentiles who bear my name, says the Lord, who does these things'

18 that have been known for ages.

19 "It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God.

20 Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood.

21 For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath."

22 Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, two men who were leaders among the brothers.

23 With them they sent the following letter: The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings.

24 We have heard that some went out from us without our authorisation and disturbed you, troubling your minds by what they said.

25 So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul--

26 men who have risked their lives for the name of our Lord Jesus Christ.

27 Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing.

28 It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements:

29 You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell.

30 The men were sent off and went down to Antioch, where they gathered the church together and delivered the letter.

31 The people read it and were glad for its encouraging message.

(from The Holy Bible: New International Version.  Copyright (c) 1973, 1978, 1984, by International Bible Society)

So why have we, for all these years, decades and centuries been burdened by doctrines and dogmas manufactured, patented and copyrighted in Rome?

My latest NET BIBLE has this;

Acts 15

The Jerusalem Council

15:1 Now some men came down from Judea¹ and began to teach the brothers, “Unless you are circumcised² according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate³ with them, the church⁴ appointed Paul and Barnabas and some others from among them to go up to meet with⁵ the apostles and elders in Jerusalem⁶ about this point of disagreement.⁷ 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia⁸ and Samaria, they were relating at length⁹ the conversion of the Gentiles and bringing great joy¹⁰ to all the brothers. 15:4 When they arrived in Jerusalem, they were received¹¹ by the church and the apostles and the elders, and they reported¹² all the things God had done with them.¹³ 15:5 But some from the religious party of the Pharisees¹⁴ who had believed stood up and said, “It is necessary¹⁵ to circumcise the Gentiles¹⁶ and to order them to observe¹⁷ the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate¹⁸ about this matter. 15:7 After there had been much debate,¹⁹ Peter stood up and said to them, “Brothers, you know that some time ago²⁰ God chose²¹ me to preach to the Gentiles so they would hear the message²² of the gospel²³ and believe.²⁴ 15:8 And God, who knows the heart,²⁵ has testified²⁶ to them by giving them the Holy Spirit just as he did to us,²⁷ 15:9 and he made no distinction²⁸ between them and us, cleansing²⁹ their hearts by faith. 15:10 So now why are you putting God to the test³⁰ by placing on the neck of the disciples a yoke³¹ that neither our ancestors³² nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through³³ the grace of the Lord Jesus, in the same way as they are.”³⁴

15:12 The whole group kept quiet³⁵ and listened to Barnabas and Paul while they explained all the miraculous signs³⁶ and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking,³⁷ James replied,³⁸ “Brothers, listen to me. 15:14 Simeon³⁹ has explained⁴⁰ how God first concerned himself⁴¹ to select⁴² from among the Gentiles⁴³ a people for his name. 15:15 The⁴⁴ words of the prophets agree⁴⁵ with this, as it is written,

15:16 ‘After this⁴⁶ I⁴⁷ will return,

and I will rebuild the fallen tent⁴⁸ of David;

I will rebuild its ruins and restore⁴⁹ it,

15:17 so that the rest of humanity⁵⁰ may seek the Lord,

namely,⁵¹ all the Gentiles⁵² I have called to be my own,’⁵³ says the Lord,⁵⁴ who makes these things 15:18 known⁵⁵ from long ago.⁵⁶

15:19 “Therefore I conclude⁵⁷ that we should not cause extra difficulty⁵⁸ for those among the Gentiles⁵⁹ who are turning to God, 15:20 but that we should write them a letter⁶⁰ telling them to abstain⁶¹ from things defiled⁶² by idols and from sexual immorality and from what has been strangled⁶³ and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times,⁶⁴ because he is read aloud⁶⁵ in the synagogues⁶⁶ every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided⁶⁷ to send men chosen from among them, Judas called Barsabbas and Silas,⁶⁸ leaders among the brothers, to Antioch⁶⁹ with Paul and Barnabas. 15:23 They sent this letter with them:⁷⁰

From the apostles⁷¹ and elders, your brothers,⁷² to the Gentile brothers and sisters⁷³ in Antioch,⁷⁴ Syria,⁷⁵ and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused⁷⁶ you, upsetting⁷⁷ your minds⁷⁸ by what they said,⁷⁹ 15:25 we have unanimously⁸⁰ decided⁸¹ to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who⁸² have risked their lives⁸³ for the name of our Lord Jesus Christ.⁸⁴ 15:27 Therefore we are sending⁸⁵ Judas and Silas⁸⁶ who will tell you these things themselves in person.⁸⁷ 15:28 For it seemed best to the Holy Spirit and to us⁸⁸ not to place any greater burden on you than these necessary rules:⁸⁹ 15:29 that you abstain from meat that has been sacrificed to idols⁹⁰ and from blood and from what has been strangled⁹¹ and from sexual immorality.⁹² If you keep yourselves from doing these things,⁹³ you will do well. Farewell.⁹⁴

15:30 So when they were dismissed,⁹⁵ they went down to Antioch,⁹⁶ and after gathering the entire group⁹⁷ together, they delivered the letter. 15:31 When they read it aloud,⁹⁸ the people⁹⁹ rejoiced at its encouragement.¹⁰⁰ 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech.¹⁰¹ 15:33 After¹⁰² they had spent some time there,¹⁰³ they were sent off in peace by the brothers to those who had sent them.¹⁰⁴ 15:35 But Paul and Barnabas remained in Antioch,¹⁰⁵ teaching and proclaiming (along with many others)¹⁰⁶ the word of the Lord.¹⁰⁷

This is the commentary from the same NET BIBLE;

1sn That is, they came down from Judea to Antioch in Syria.

2tc 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.

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.

3tn Grk “no little argument and debate” (an idiom).

4tn 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.

5tn Grk “go up to,” but in this context a meeting is implied.

6map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

7tn 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.

8sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

9tn 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.

10tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

11tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

12tn Or “announced.”

13tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

14sn See the note on Pharisee in 5:34.

15sn 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.

16tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

17tn Or “keep.”

18tn 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.

19tn Or “discussion.” This term is repeated from v. 2.

20tn 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.”

21sn 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.

22tn Or “word.”

23tn Or “of the good news.”

24tn 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.

25sn The expression who knows the heart means “who knows what people think.”

26tn Or “has borne witness.”

27sn 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.

28tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

29tn Or “purifying.”

30tn 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.

31sn 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.

32tn Or “forefathers”; Grk “fathers.”

33tn Or “by.”

34tn 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.”

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.

35tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

36tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

37tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

38tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

39sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

40tn Or “reported,” “described.”

41tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

42tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

43sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

44tn Grk “And the.” 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.

45sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

46tn Grk “After these things.”

47sn The first person pronoun I refers to God and his activity. It is God who is doing this.

48tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

49tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

50tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

51tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

52tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

53tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

54sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

55sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

56sn An allusion to Isa 45:21.

57tn 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.

58tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

59tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

60tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

61tn 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).

sn 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.

62tn Or “polluted.”

63sn 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).

64tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

65tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

66sn See the note on synagogue in 6:9.

67tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

68sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

69sn Antioch was a city in Syria (not Antioch in Pisidia).

map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.

70tn Grk “writing by their hand” (an idiom for sending a letter).

71tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

72tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

73tn Grk “to the brothers who are from the Gentiles.”

74sn Antioch was a city in Syria (not Antioch in Pisidia).

75tn 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.

76tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

77tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

78tn Grk “souls.”

79tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

80tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

81tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

82tn 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 (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") 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.”

83tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

84tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

85tn This verb has been translated as an epistolary aorist.

86sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

87tn Grk “by means of word” (an idiom for a verbal report).

88tn 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.

89tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

90tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

91tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

sn 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).

92tc 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 TCGNT 379-83.

93tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

94tn The phrase ἔρρωσθε (errwsqe) 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).

95tn Or “sent away.”

96sn Antioch was a city in Syria (not Antioch in Pisidia).

97tn Or “congregation” (referring to the group of believers).

98tn 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.

99tn Grk “they”; the referent (the people) is specified in the translation for clarity.

100tn Or “at its encouraging message.”

101tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

102tn 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.

103tn The word “there” is not in the Greek text, but is implied.

104tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al 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 NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

105sn Antioch was a city in Syria (not Antioch in Pisidia).

106sn This is a parenthetical note by the author.

107sn 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 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" 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.

108tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

109tn See the note on the phrase “word of the Lord” in v. 35.

110tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

111tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

112sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

113tn 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.

114tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

115tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

116sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

117tn Or “committed.” BDAG 762 s.v. 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.

118tn 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 (adelfwn),.

119sn Strengthening. See Acts 14:22; 15:32; 18:23.

Come, now, let us reason together about integrating all world religions.