The Jerusalem Council on Gentile Circumcision
Acts 15:1-21
Acts.15.1 - Details
Translation
Original Text
Morphology
- Και: CONJ
- τινες: PRON,nom,pl,m
- κατελθοντες: VERB,aor,act,ptc,nom,pl,m
- απο: PREP
- της: ART,gen,sg,f
- Ιουδαιας: NOUN,gen,sg,f
- εδιδασκον: VERB,impf,act,ind,3,pl
- τους: ART,acc,pl,m
- αδελφους: NOUN,acc,pl,m
- οτι: CONJ
- Εαν: COND
- μη: PART
- περιτμηθητε: VERB,aor,pass,subj,2,pl
- τω: ART,dat,sg,m
- εθει: NOUN,dat,sg,m
- τω: ART,dat,sg,m
- Μωυσεως: NOUN,gen,sg,m
- ου: PART,neg
- δυνασθε: VERB,pres,mid,ind,2,pl
- σωθηναι: VERB,aor,pass,inf
Parallels
- Acts 15:5 (structural): Same Jerusalem council context; 'some of the sect of the Pharisees' insist that Gentiles must be circumcised—direct parallel development of the claim in v.1.
- Galatians 5:2-4 (thematic): Paul argues that requiring circumcision as necessary for salvation negates Christ's benefit—direct theological response to the claim that uncircumcised cannot be saved.
- Galatians 2:3-5 (allusion): Paul recounts the incident with Titus (an uncircumcised Gentile) and opposition from 'false brethren' pressing circumcision—closely related conflict to Acts 15.
- Acts 21:20-21 (verbal): Jews from Judea are reported as teaching that Gentiles must be circumcised and keep the law—repeats the same accusation against Gentile believers.
- Romans 2:25-29 (thematic): Paul distinguishes outward circumcision from inward, covenantal circumcision of the heart—offers a theological counterpoint to the insistence that physical circumcision is required for righteousness/salvation.
Alternative generated candidates
- Some men came down from Judea and began to teach the brothers: "Unless you are circumcised according to the custom of Moses, you cannot be saved."
- And some men came down from Judea teaching the brothers, "Unless you are circumcised according to the custom of Moses, you cannot be saved."
Acts.15.2 - Details
Translation
Original Text
Morphology
- γενομενης: VERB,aor,mid,part,gen,sg,f
- δε: CONJ
- στασεως: NOUN,gen,sg,f
- και: CONJ
- ζητησεως: NOUN,gen,sg,f
- ουκ: PART,neg
- ολιγης: ADJ,gen,sg,f
- τω: ART,dat,sg,m
- Παυλω: NOUN,dat,sg,m
- και: CONJ
- τω: ART,dat,sg,m
- Βαρναβα: NOUN,gen,sg,m
- προς: PREP
- αυτους: PRON,acc,pl,m
- εταξαν: VERB,aor,act,ind,3,pl
- αναβαινειν: VERB,pres,act,inf
- Παυλον: NOUN,acc,sg,m
- και: CONJ
- Βαρναβαν: NOUN,acc,sg,m
- και: CONJ
- τινας: PRON,acc,pl,m
- αλλους: ADJ,acc,pl,m
- εξ: PREP
- αυτων: PRON,gen,pl,m
- προς: PREP
- τους: ART,acc,pl,m
- αποστολους: NOUN,acc,pl,m
- και: CONJ
- πρεσβυτερους: NOUN,acc,pl,m
- εις: PREP
- Ιερουσαλημ: NOUN,acc,sg,f
- περι: PREP
- του: ART,gen,sg,n
- ζητηματος: NOUN,gen,sg,n
- τουτου: DEM,gen,sg,m
Parallels
- Acts 15:1 (verbal): Immediate context: identifies the disputed issue (circumcision/Jewish legalists) that prompts Paul and Barnabas to be sent up to Jerusalem; verse 15:2 refers back to 'the matter' begun in 15:1.
- Galatians 2:1-2 (structural): Paul's independent account of the same trip to Jerusalem with Barnabas (and Titus) to consult the leaders about the gospel to the Gentiles; parallels purpose and participants of the delegation.
- Galatians 2:9 (thematic): Describes the Jerusalem leaders (James, Peter, John) who recognized Paul's mission—parallels Acts 15's reference to consulting 'the apostles and elders' in Jerusalem and the affirmation of Gentile ministry.
- Acts 15:4 (structural): Immediate sequel in Acts: reports that Paul and Barnabas were received by the church in Jerusalem and reported the controversy and signs God had done among the Gentiles; directly continues the event initiated in 15:2.
- Acts 21:18 (thematic): A later scene where Paul meets James and the elders in Jerusalem; parallels the motif of apostles/elders in Jerusalem adjudicating or receiving reports about Gentile mission and controversies.
Alternative generated candidates
- Paul and Barnabas had no small dissension and debate with them; so they appointed that Paul and Barnabas and some of the others should go up to the apostles and elders in Jerusalem about this question.
- And when Paul and Barnabas had great dissension and debate with them, they determined that Paul and Barnabas and some others of them should go up to the apostles and the elders in Jerusalem about this question.
Acts.15.3 - Details
Translation
Original Text
Morphology
- οι: ART,nom,pl,m
- μεν: PART
- ουν: CONJ
- προπεμφθεντες: VERB,aor,pass,ptc,nom,pl,m
- υπο: PREP
- της: ART,gen,sg,f
- εκκλησιας: NOUN,gen,sg,f
- διηρχοντο: VERB,impf,mid,ind,3,pl
- την: ART,acc,sg,f
- τε: CONJ
- Φοινικην: NOUN,acc,sg,f
- και: CONJ
- Σαμαρειαν: NOUN,acc,sg,f
- εκδιηγουμενοι: VERB,pres,mid,ptc,nom,pl,m
- την: ART,acc,sg,f
- επιστροφην: NOUN,acc,sg,f
- των: ART,gen,pl,m
- εθνων: NOUN,gen,pl,n
- και: CONJ
- εποιουν: VERB,impf,act,ind,3,pl
- χαραν: NOUN,acc,sg,f
- μεγαλην: ADJ,acc,sg,f
- πασι: ADJ,dat,pl,m
- τοις: ART,dat,pl,n
- αδελφοις: NOUN,dat,pl,m
Parallels
- Acts 14:27 (verbal): After Paul and Barnabas returned from their first missionary journey they 'rehearsed all that God had done' and how he 'opened the door of faith to the Gentiles'—language and theme parallel the reporting of the Gentile conversions in Acts 15:3.
- Acts 11:22-24 (verbal): When news of Gentile conversions reached Antioch Barnabas encouraged the believers and many were added to the Lord; the passage links the church's sending/reporting with joy at Gentile turning, echoing Acts 15:3.
- Acts 8:5-8 (structural): Philip's evangelistic work in Samaria led to many believing and great joy; the Samaria setting and the motif of converts producing joy structurally parallels Acts 15:3's account of travel through Phoenicia and Samaria causing great joy.
- Romans 15:10 (allusion): Paul cites the OT motif of the Gentiles rejoicing with God's people ('Again he says, Rejoice, O Gentiles...'), resonating thematically with the joy over the Gentiles' turning described in Acts 15:3.
Alternative generated candidates
- They were sent on their way by the church, and passed through Phoenicia and Samaria, declaring the conversion of the Gentiles; and they brought great joy to all the brothers.
- So, being sent on their way by the church, they passed through Phoenicia and Samaria, declaring the conversion of the Gentiles; and they brought great joy to all the brothers.
Acts.15.4 - Details
Translation
Original Text
Morphology
- παραγενομενοι: VERB,part,pres,mp,nom,pl,m
- δε: CONJ
- εις: PREP
- Ιεροσολυμα: NOUN,acc,pl,n
- παρεδεχθησαν: VERB,aor,pass,ind,3,pl
- απο: PREP
- της: ART,gen,sg,f
- εκκλησιας: NOUN,gen,sg,f
- και: CONJ
- των: ART,gen,pl,m
- αποστολων: NOUN,gen,pl,m
- και: CONJ
- των: ART,gen,pl,m
- πρεσβυτερων: NOUN,gen,pl,m
- ανηγγειλαν: VERB,aor,act,ind,3,pl
- τε: CONJ
- οσα: PRON,acc,pl,n
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- εποιησεν: VERB,aor,act,ind,3,sg
- μετ᾽αυτων: PREP+PRON,gen,pl,3
Parallels
- Acts 14:27 (verbal): After returning to Antioch Paul and Barnabas 'reported all that God had done with them' (same verb/idea of declaring God's deeds to the church).
- Acts 21:18 (verbal): When Paul later visited Jerusalem he 'declared what God had done among the Gentiles' to James and the elders—parallel report of God's work to the leaders in Jerusalem.
- Acts 9:26-27 (structural): When Paul came to Jerusalem he was vouched for and brought before the apostles by Barnabas—parallel narrative motif of arrival in Jerusalem and reception by the apostles/elders.
- Acts 15:3 (structural): Immediate context: Paul and Barnabas travelled through Phoenicia and Samaria 'telling what had happened'—the same sequence of journeying and reporting that culminates in 15:4.
Alternative generated candidates
- When they came to Jerusalem they were welcomed by the church and by the apostles and the elders, and they related all that God had done with them.
- When they came to Jerusalem they were received by the church and the apostles and the elders; and they reported all that God had done with them.
Acts.15.5 - Details
Translation
Original Text
Morphology
- εξανεστησαν: VERB,aor,act,ind,3,pl
- δε: CONJ
- τινες: PRON,nom,pl,m
- των: ART,gen,pl,m
- απο: PREP
- της: ART,gen,sg,f
- αιρεσεως: NOUN,gen,sg,f
- των: ART,gen,pl,m
- Φαρισαιων: NOUN,gen,pl,m
- πεπιστευκοτες: VERB,perf,act,part,nom,pl,m
- λεγοντες: VERB,pres,act,part,nom,pl,masc
- οτι: CONJ
- δει: VERB,pres,act,ind,3,sg
- περιτεμνειν: VERB,pres,act,inf
- αυτους: PRON,acc,pl,m
- παραγγελλειν: VERB,pres,act,inf
- τε: CONJ
- τηρειν: VERB,pres,act,inf
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- Μωυσεως: NOUN,gen,sg,m
Parallels
- Acts 15:1 (structural): Immediate context: earlier in the chapter men from Judea are reported as teaching that Gentile converts must be circumcised, which sets up the Jerusalem Council debate in Acts 15:5.
- Acts 11:2-3 (thematic): Earlier conflict over table-fellowship with Gentiles: the 'circumcised' (i.e., Pharisaic party) criticize Peter for eating with uncircumcised, reflecting the same Pharisaic insistence on separation and observance of the law.
- Acts 21:20-21 (thematic): Jews in Jerusalem report that many are zealous for the law and express the expectation that Gentile believers must observe Moses—another instance of the community pressuring Gentile converts to adopt Jewish practices.
- Galatians 2:3-5 (allusion): Paul's account of Titus (a Greek) not being compelled to be circumcised and of 'false brothers' trying to force circumcision parallels the pressure described in Acts 15:5 and the controversy over imposing the Mosaic law on Gentiles.
- Galatians 5:2-3 (verbal): Paul's warning that circumcision obligates one to keep the whole law highlights the theological consequence of the demand in Acts 15:5 that Gentile believers be circumcised and observe Moses' law.
Alternative generated candidates
- But some believers who belonged to the sect of the Pharisees stood up, saying, "It is necessary to circumcise them and to command them to keep the law of Moses."
- But some believers who belonged to the sect of the Pharisees rose up, saying, "It is necessary to circumcise them and to command them to keep the law of Moses."
Acts.15.6 - Details
Translation
Original Text
Morphology
- Συνηχθησαν: VERB,aor,pass,ind,3,pl
- τε: CONJ
- οι: ART,nom,pl,m
- αποστολοι: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- πρεσβυτεροι: NOUN,nom,pl,m
- ιδειν: VERB,aor,act,inf
- περι: PREP
- του: ART,gen,sg,n
- λογου: NOUN,gen,sg,m
- τουτου: DEM,gen,sg,m
Parallels
- Acts 15:4 (structural): Same narrative episode: delegates report to Jerusalem and are received 'by the apostles and the elders,' immediately preceding the council meeting described in 15:6.
- Acts 15:22 (verbal): Same council's conclusion—'it seemed good to the apostles and the elders'—showing the outcome of the meeting convened in 15:6.
- Galatians 2:1-10 (allusion): Paul's independent account of the Jerusalem consultation about Gentile believers: a parallel description of leaders meeting in Jerusalem to decide questions about Gentile inclusion and gospel praxis.
- Acts 6:2-6 (thematic): Earlier example of the apostles convening the community to resolve a church-order dispute, illustrating the apostolic/leadership decision-making process reflected in Acts 15:6.
- Acts 14:27-28 (structural): Paul and Barnabas report to the Antioch church and 'gather the church together' to declare what God had done—parallel pattern of apostles reporting and leaders gathering a church body to address important matters.
Alternative generated candidates
- The apostles and the elders were gathered together to consider this matter.
- And the apostles and the elders came together to consider this matter.
Acts.15.7 - Details
Translation
Original Text
Morphology
- πολλης: ADJ,gen,sg,f
- δε: CONJ
- ζητησεως: NOUN,gen,sg,f
- γενομενης: VERB,aor,mid,part,gen,sg,f
- αναστας: VERB,aor,act,part,nom,sg,m
- Πετρος: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτους·Ανδρες: PRON,acc,3,pl
- αδελφοι: NOUN,nom,pl,m
- υμεις: PRON,nom,pl,2
- επιστασθε: VERB,pres,mid,ind,2,pl
- οτι: CONJ
- αφ᾽ημερων: PREP+NOUN,gen,pl,f
- αρχαιων: ADJ,gen,pl,m
- εν: PREP
- υμιν: PRON,dat,pl,2
- εξελεξατο: VERB,aor,mid,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- δια: PREP
- του: ART,gen,sg,n
- στοματος: NOUN,gen,sg,n
- μου: PRON,gen,sg,1
- ακουσαι: VERB,aor,act,inf
- τα: ART,acc,pl,n
- εθνη: NOUN,acc,pl,neut
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- ευαγγελιου: NOUN,gen,sg,n
- και: CONJ
- πιστευσαι: VERB,aor,act,inf
Parallels
- Acts 10:34–35, 44–48 (verbal): Peter's account of the Cornelius household: God shows no partiality, the Holy Spirit falls on Gentiles, they hear the word and believe — the concrete event Peter appeals to in Acts 15 to show God chose Gentiles to receive the gospel.
- Acts 11:15–18 (structural): Peter repeats the Cornelius narrative before the Jerusalem church, using practically the same point — that Gentiles heard the word, believed, and God granted them repentance — paralleling his line in Acts 15:7.
- Galatians 2:7–9 (thematic): Paul's summary of apostolic mission: he was entrusted with the gospel to the Gentiles while Peter had a ministry to the Jews — parallels the idea of divinely appointed roles and the spread of the gospel to Gentiles.
- Isaiah 49:6 (allusion): The servant's mission 'to be a light to the nations' foreshadows the inclusion of the Gentiles in salvation history, a theme Peter cites as fulfilled when God directed the gospel to the nations.
- Romans 1:16 (thematic): Paul's assertion that the gospel is the power of God for salvation 'to the Jew first and also to the Greek' echoes the missionary thrust that the word goes out to Gentiles and leads to faith, as Peter argues in Acts 15:7.
Alternative generated candidates
- After there had been much debate, Peter stood up and said to them, "Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe.
- After much discussion, Peter stood up and said to them, "Brothers, you know that from the beginning God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe."
Acts.15.8 - Details
Translation
Original Text
Morphology
- και: CONJ
- ο: ART,nom,sg,m
- καρδιογνωστης: NOUN,nom,sg,m
- θεος: NOUN,nom,sg,m
- εμαρτυρησεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- δους: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- το: ART,acc,sg,n
- αγιον: ADJ,acc,sg,neut
- καθως: CONJ
- και: CONJ
- ημιν: PRON,dat,pl,1
Parallels
- Acts 10:44-48 (structural): The narrative in which Cornelius and his household receive the Holy Spirit while Peter speaks — the concrete episode that Acts 15 cites as evidence God ‘gave the Holy Spirit’ to Gentiles.
- Acts 11:15-17 (verbal): Peter’s retelling of the Cornelius event uses language very close to Acts 15:8, explicitly arguing that God gave the Holy Spirit to Gentiles just as to the apostles, supporting the council’s decision.
- Acts 2:1-4 (thematic): The Pentecost giving of the Spirit establishes the motif that God ‘bears witness’ by gifting the Holy Spirit to his people; Acts 15 invokes this pattern to validate Gentile inclusion.
- Ezekiel 36:26-27 (allusion): The prophetic promise that God will put his Spirit within people and enable obedience provides the theological backdrop for interpreting the outpouring of the Spirit on Gentiles as God’s saving testimony.
Alternative generated candidates
- And God, who knows the heart, bore witness to them by giving them the Holy Spirit just as he did to us,
- And God, who knows the heart, bore them witness by giving them the Holy Spirit just as he did to us;
Acts.15.9 - Details
Translation
Original Text
Morphology
- και: CONJ
- ουθεν: ADV
- διεκρινεν: VERB,aor,act,ind,3,sg
- μεταξυ: PREP
- ημων: PRON,gen,pl,1
- τε: CONJ
- και: CONJ
- αυτων: PRON,gen,pl,m
- τη: ART,dat,sg,f
- πιστει: NOUN,dat,sg,f
- καθαρισας: VERB,aor,act,part,masc,sg,nom
- τας: ART,acc,pl,f
- καρδιας: NOUN,gen,sg,f
- αυτων: PRON,gen,pl,m
Parallels
- Acts 10:34-35 (verbal): Peter’s declaration that God shows no partiality/does not discriminate echoes the council’s claim that God made no distinction between Jewish and Gentile believers.
- Acts 10:44-48 (structural): The outpouring of the Holy Spirit on Cornelius’ household and their subsequent baptism provides the narrative basis for asserting that Gentiles were accepted and purified apart from the law.
- Galatians 2:15-16 (thematic): Paul’s argument that Jews and Gentiles are not justified by works of the law but by faith parallels the council’s statement that Gentile hearts were purified by faith, not by observance of the law.
- Romans 3:30 (thematic): Paul’s claim that God will justify the circumcised and the uncircumcised by the same faith echoes the Acts formulation that God made no distinction between ‘us’ and ‘them’.
- Titus 3:5 (thematic): The language of salvation/cleansing not coming from works but from God’s action (washing, renewal by the Spirit) parallels the idea of hearts being purified by faith rather than by law-keeping.
Alternative generated candidates
- and he made no distinction between us and them, cleansing their hearts by faith.
- and he made no distinction between us and them, purifying their hearts by faith.
Acts.15.10 - Details
Translation
Original Text
Morphology
- νυν: ADV
- ουν: CONJ
- τι: PRON,int,nom,sg,n
- πειραζετε: VERB,pres,act,ind,2,pl
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- επιθειναι: VERB,aor,act,inf
- ζυγον: NOUN,acc,sg,m
- επι: PREP
- τον: ART,acc,sg,m
- τραχηλον: NOUN,acc,sg,m
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
- ον: PART,pres,act,nom,sg,m
- ουτε: CONJ
- οι: ART,nom,pl,m
- πατερες: NOUN,nom,pl,m
- ημων: PRON,gen,pl,1
- ουτε: CONJ
- ημεις: PRON,nom,pl,1
- ισχυσαμεν: VERB,aor,act,ind,1,pl
- βαστασαι: VERB,aor,act,inf
Parallels
- Deuteronomy 6:16 (allusion): The OT prohibition 'You shall not put the LORD your God to the test' (Massah) is echoed in Acts' phrase 'why do you test God'—Acts draws on the same theological imperative.
- Matthew 4:7 (cf. Luke 4:12) (verbal): Jesus' citation of Deuteronomy ('You shall not put the Lord your God to the test') uses the same language Jesus and Acts employ about testing God, showing a shared scriptural motif.
- Matthew 23:4 (cf. Luke 11:46) (thematic): Jesus condemns religious leaders who lay 'heavy burdens' on people; Acts 15:10 uses the image of imposing a 'yoke' to criticize imposing burdensome legal requirements on believers.
- Galatians 5:1 (verbal): Paul's warning 'do not submit again to a yoke of slavery' parallels Acts' imagery of placing a yoke on the disciples—both argue against returning to the law's binding obligations (e.g., circumcision).
- Acts 15:5 (structural): Immediate narrative parallel: the demand that Gentile converts be circumcised (raised by the Pharisaic party) is the specific dispute to which the 'yoke' imagery in v.10 responds.
Alternative generated candidates
- Now therefore why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?
- Now therefore why are you testing God, putting on the neck of the disciples a yoke which neither our fathers nor we were able to bear?
Acts.15.11 - Details
Translation
Original Text
Morphology
- αλλα: CONJ
- δια: PREP
- της: ART,gen,sg,f
- χαριτος: NOUN,gen,sg,f
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- Ιησου: NOUN,gen,sg,m
- πιστευομεν: VERB,pres,act,ind,1,pl
- σωθηναι: VERB,aor,pass,inf
- καθ᾽ον: CONJ
- τροπον: NOUN,acc,sg,m
- κακεινοι: PRON,nom,pl,m
Parallels
- Romans 3:24 (verbal): Both speak of justification/salvation as a gratuitous act 'by/through grace' rather than by works of the law (Romans: justified freely by his grace).
- Ephesians 2:8-9 (verbal): Explicitly states that believers are 'saved by grace through faith' and not by works—closely parallels Acts 15:11's emphasis on salvation through the Lord Jesus' grace.
- Galatians 2:16 (thematic): Affirms that a person is not justified by works of the law but through faith in Jesus Christ—supports Acts 15:11's argument against reliance on the law for salvation.},{
Alternative generated candidates
- But we believe that we are saved through the grace of the Lord Jesus Christ, in the same way as they are."
- But we believe that we are saved through the grace of the Lord Jesus Christ, in the same manner as they.
Acts.15.12 - Details
Translation
Original Text
Morphology
- Εσιγησεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- παν: ADJ,nom,sg,n
- το: ART,acc,sg,n
- πληθος: NOUN,nom,sg,n
- και: CONJ
- ηκουον: VERB,impf,act,ind,3,pl
- Βαρναβα: NOUN,gen,sg,m
- και: CONJ
- Παυλου: NOUN,gen,sg,m
- εξηγουμενων: VERB,pres,mid/pas,part,gen,pl,m
- οσα: PRON,acc,pl,n
- εποιησεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- σημεια: NOUN,acc,pl,n
- και: CONJ
- τερατα: NOUN,acc,pl,n
- εν: PREP
- τοις: ART,dat,pl,n
- εθνεσιν: NOUN,dat,pl,n
- δι᾽αυτων: PREP+PRON,gen,pl,3
Parallels
- Acts 14:3 (verbal): Describes Paul and Barnabas confirming the disciples 'by signs and wonders'—the same language and function (signs/wonders authenticating apostolic mission) as in Acts 15:12.
- Acts 14:27 (thematic): Paul and Barnabas 'declared what God had done with them and how he had opened a door of faith to the Gentiles,' closely paralleling their report to the Jerusalem assembly in Acts 15:12.
- Acts 5:12 (verbal): Speaks of the apostles doing 'many signs and wonders' among the people—uses the same phrase and motif of miraculous confirmation of apostolic activity.
- Acts 15:7 (structural): Peter's speech at the Jerusalem council recounts God giving the Holy Spirit to Gentiles and vindicating them—structurally connected as another council-era testimony about God's work among Gentiles supporting the same conclusion.
- Romans 15:18-19 (verbal): Paul claims to have preached 'by the power of signs and wonders' among the Gentiles, an independent Pauline affirmation of the miraculous ministry referenced in Acts 15:12.
Alternative generated candidates
- All the assembly kept silence, and they listened to Barnabas and Paul as they related the signs and wonders God had done through them among the Gentiles.
- Then all the assembly kept silence, and they listened to Barnabas and Paul as they related the signs and wonders God had done among the Gentiles through them.
Acts.15.13 - Details
Translation
Original Text
Morphology
- μετα: PREP
- δε: CONJ
- το: ART,acc,sg,n
- σιγησαι: VERB,aor,act,inf
- αυτους: PRON,acc,pl,m
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιακωβος: NOUN,nom,sg,m
- λεγων·Ανδρες: VERB,pres,act,part,nom,sg,m;NOUN,voc,pl,m
- αδελφοι: NOUN,nom,pl,m
- ακουσατε: VERB,aor,act,imp,2,pl
- μου: PRON,gen,sg,1
Parallels
- Acts 15:7 (structural): Peter's speech earlier in the Jerusalem council; both verses are part of the sequence of addresses and show the pattern of elders speaking to the assembly before a decision is made.
- Acts 15:14-18 (structural): Immediate continuation of James' address that follows his call to 'listen'; these verses contain his reasoning and the scriptural citation he uses to justify admitting Gentiles.
- Amos 9:11-12 (quotation): Passage quoted by James later in his speech (Acts 15:16–17) to support the inclusion of Gentiles—Acts explicitly cites and applies this Old Testament text.
- Acts 10:34-35 (thematic): Peter's earlier conclusion at Cornelius that 'God shows no partiality' articulates the same theological principle (acceptance of Gentiles) that James frames when addressing the council.
- Galatians 2:9 (allusion): Paul's account naming James alongside Peter and John as pillars of the Jerusalem church corroborates James' authoritative role in the council where he speaks and gives the final judgment.
Alternative generated candidates
- After they had become silent, James answered, "Brothers, listen to me.
- After they had kept silence, James answered, saying, "Brothers, listen to me."
Acts.15.14 - Details
Translation
Original Text
Morphology
- Συμεων: NOUN,gen,sg,m
- εξηγησατο: VERB,aor,mid,ind,3,sg
- καθως: CONJ
- πρωτον: ADV
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- επεσκεψατο: VERB,aor,mid,ind,3,sg
- λαβειν: VERB,aor,act,inf
- εξ: PREP
- εθνων: NOUN,gen,pl,n
- λαον: NOUN,acc,sg,m
- τω: ART,dat,sg,m
- ονοματι: NOUN,dat,sg,n
- αυτου: PRON,gen,sg,m
Parallels
- Acts 15:7 (structural): Immediate council context: Peter stands and recounts his experience with Cornelius to argue that God first visited the Gentiles—directly parallels the statement in v.14.
- Acts 10:34-43 (verbal): Peter's report of Cornelius: God shows no partiality and poured out the Holy Spirit on Gentile believers—this narrative is the concrete event behind the claim that God 'visited' the Gentiles to take a people for his name.
- Acts 11:17 (quotation): Peter's explanation to the Jerusalem church that 'if then God gave them the same gift...'—he interprets the Cornelius episode as God granting Gentiles salvation, aligning with v.14's formulation.
- Galatians 2:8 (thematic): Paul's statement that God gave him the gospel for the Gentiles (as Peter received for the Jews) echoes the missionary division and the theme of Gentile inclusion expressed in Acts 15:14.
- Acts 13:47 (quoting Isaiah 49:6) (quotation): Paul and Barnabas cite the Old Testament prophecy that God made his servants 'a light for the Gentiles,' providing a prophetic basis for gathering a people from the nations as described in Acts 15:14.
Alternative generated candidates
- Simeon has related how God first visited to take from among the Gentiles a people for his name.
- Simon has related how God first visited the Gentiles, to take out of them a people for his name.
Acts.15.15 - Details
Translation
Original Text
Morphology
- και: CONJ
- τουτω: DEM,dat,sg,m
- συμφωνουσιν: VERB,pres,act,ind,3,pl
- οι: ART,nom,pl,m
- λογοι: NOUN,nom,pl,m
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
- καθως: CONJ
- γεγραπται·: VERB,perf,pass,ind,3,sg
Parallels
- Amos 9:11-12 (quotation): The immediate OT passage James quotes in Acts 15:16–18; used to show restoration of David's fallen tent and Gentile inclusion — the ‘words of the prophets’ he says agree with the council decision.
- Acts 15:16-18 (structural): Continuation and fulfillment of v.15 in the same speech — the actual citation and application of the prophetic text James invokes.
- Acts 11:15-18 (thematic): Peter’s report that Gentiles received the Holy Spirit parallels James’s appeal to prophetic witness that Gentiles belong in God’s people.
- Acts 10:34-35 (thematic): Peter’s declaration that God shows no partiality supports James’s claim (introduced in v.15) that prophetic testimony points toward Gentile inclusion.
- Isaiah 49:6 (thematic): Prophetic promise that the servant will be a light to the nations aligns with James’s use of ‘the words of the prophets’ to justify welcoming Gentiles.
Alternative generated candidates
- And with this the words of the prophets agree, as it is written,
- And with this the words of the prophets agree, as it is written.
Acts.15.16 - Details
Translation
Original Text
Morphology
- Μετα: PREP,acc
- ταυτα: PRON,acc,pl,n
- αναστρεψω: VERB,fut,act,ind,1,sg
- και: CONJ
- ανοικοδομησω: VERB,fut,act,ind,1,sg
- την: ART,acc,sg,f
- σκηνην: NOUN,acc,sg,f
- Δαυιδ: NOUN,nom,sg,m
- την: ART,acc,sg,f
- πεπτωκυιαν: PART,perf,act,acc,sg,f
- και: CONJ
- τα: ART,acc,pl,n
- κατεσκαμμενα: PART,perf,pass,acc,pl,n
- αυτης: PRO,gen,sg,f
- ανοικοδομησω: VERB,fut,act,ind,1,sg
- και: CONJ
- ανορθωσω: VERB,fut,act,ind,1,sg
- αυτην: PRON,acc,sg,f
Parallels
- Amos 9:11 (quotation): Acts 15:16 quotes Amos 9:11 almost verbatim — the promise to rebuild the fallen tent of David is cited as fulfilled in the present restoration.
- 2 Samuel 7:12-16 (thematic): God’s covenant with David promising an enduring house/kingdom provides the theological background for expectations of restoring David’s fallen tent.
- Psalm 89:3-4 (thematic): The psalm stresses God’s sworn covenant to establish David’s offspring and throne forever, thematically linked to the restoration of David’s house.
- Luke 1:69 (verbal): Zechariah’s proclamation that God has raised up a horn of salvation 'in the house of his servant David' echoes the language and promise of restoring David’s line and rule.
- Acts 2:30 (allusion): Peter appeals to God’s oath to David and interprets Jesus’ resurrection as fulfillment — an apostolic reading that connects the restoration of David’s house to Christ’s messianic role.
Alternative generated candidates
- ‘After this I will return, and I will rebuild the tent of David, which has fallen; I will rebuild its ruins, and I will restore it,
- After this I will return and will rebuild the fallen tent of David; its ruins I will rebuild, and I will set it up;
Acts.15.17 - Details
Translation
Original Text
Morphology
- οπως: CONJ
- αν: PART
- εκζητησωσιν: VERB,aor,act,sub,3,pl
- οι: ART,nom,pl,m
- καταλοιποι: NOUN,nom,pl,m
- των: ART,gen,pl,m
- ανθρωπων: NOUN,gen,pl,m
- τον: ART,acc,sg,m
- κυριον: NOUN,acc,sg,m
- και: CONJ
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- εθνη: NOUN,acc,pl,neut
- εφ᾽ους: PRON,acc,pl,m
- επικεκληται: VERB,perf,pass,ind,3,sg
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- μου: PRON,gen,sg,1
- επ᾽αυτους: PREP+PRON,acc,pl,m
- λεγει: VERB,pres,act,ind,3,sg
- κυριος: NOUN,nom,sg,m
- ποιων: VERB,pres,act,part,nom,sg,m
- ταυτα: PRON,acc,pl,n
Parallels
- Amos 9:11-12 (LXX) (quotation): Acts 15:16–17 is citing this passage to argue God will restore David's fallen tent and that the remnant of mankind (including Gentiles) will seek the Lord — the immediate source of the wording in Acts.
- Joel 2:32 (Joel 3:5 in some LXX traditions) (verbal): The phrase about calling on the name of the Lord echoes Joel's promise that 'everyone who calls on the name of the Lord shall be saved,' linking salvation and calling across Israel and the nations.
- Romans 10:12-13 (thematic): Paul applies the same logic of no ethnic distinction and cites the Joel promise that 'everyone who calls on the name of the Lord will be saved,' paralleling Acts' appeal to Gentile inclusion.
- Acts 10:34-35 (structural): Peter’s earlier conclusion in Acts that God shows no partiality and accepts those from any nation who fear him provides narrative and theological background for the Jerusalem council’s use of Amos/Jonel in Acts 15.
- Isaiah 56:6-7 (thematic): Isaiah envisions foreigners joining themselves to the LORD and being brought to his house of prayer, a prophetic theme of Gentile inclusion that resonates with Acts 15's claim that the nations will be called by God’s name.
Alternative generated candidates
- that the remnant of mankind may seek the Lord, and all the Gentiles upon whom my name is called, says the Lord, who makes these things known from of old.’
- that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord who does these things;
Acts.15.18 - Details
Translation
Original Text
Morphology
- γνωστα: ADJ,nom,pl,n
- απ᾽αιωνος: PREP+NOUN,gen,sg,m
Parallels
- Isaiah 46:10 (verbal): God declares the end from the beginning and from ancient times reveals what is not yet done—language of foreknowledge 'from the beginning/ancient times' parallels 'known to God from of old.'
- Psalm 139:16 (thematic): Speaks of God's intimate, pre-temporal knowledge of a person's days and works ('all the days ordained for me were written'), echoing the idea that God's knowledge extends from before time.
- Romans 11:33 (thematic): Paul's acclamation of the depth and unsearchable wisdom/knowledge of God resonates with Acts' assertion that God's works have been known from eternity.
- Hebrews 4:13 (thematic): Affirms God's exhaustive knowledge—'all things are naked and opened' to him—supporting Acts' claim that God has always known his works.
- 1 Corinthians 2:7 (allusion): Refers to the 'hidden wisdom' God ordained before the ages, reflecting the motif of divine purposes and knowledge existing from eternity.
Alternative generated candidates
- Known from long ago are his works of God.
- known to God are all his works from the beginning of the world.
Acts.15.19 - Details
Translation
Original Text
Morphology
- διο: CONJ
- εγω: PRON,nom,sg,1
- κρινω: VERB,pres,act,ind,1,sg
- μη: PART
- παρενοχλειν: VERB,pres,act,inf
- τοις: ART,dat,pl,n
- απο: PREP
- των: ART,gen,pl,m
- εθνων: NOUN,gen,pl,n
- επιστρεφουσιν: VERB,pres,act,part,dat,pl,m
- επι: PREP
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
Parallels
- Acts 15:10-11 (structural): Immediate context: Peter argues that God made no distinction and purified Gentile hearts by faith, which leads directly to James' judgment not to trouble Gentile converts.
- Acts 10:34-35 (thematic): Peter's earlier declaration that God shows no partiality and accepts those from every nation who fear him undergirds the council's decision to welcome Gentile believers without imposing Jewish burdens.
- Acts 11:18 (structural): The Jerusalem believers conclude, on hearing Peter, that God had granted Gentiles repentance unto life—anticipating the council's ruling to refrain from troubling Gentile converts.
- Galatians 2:14-16 (thematic): Paul's rebuke of Peter for compelling Gentile believers to live according to Jewish law and his emphasis that people are justified by faith, not law, reflects the same concern behind the council's decision not to burden Gentile converts.
Alternative generated candidates
- Therefore my judgment is that we should not trouble those of the Gentiles who turn to God,
- Therefore my judgment is that we should not trouble those Gentiles who turn to God,
Acts.15.20 - Details
Translation
Original Text
Morphology
- αλλα: CONJ
- επιστειλαι: VERB,aor,act,inf
- αυτοις: PRO,dat,pl,3
- του: ART,gen,sg,n
- απεχεσθαι: VERB,pres,mid,inf
- των: ART,gen,pl,m
- αλισγηματων: NOUN,gen,pl,n
- των: ART,gen,pl,m
- ειδωλων: NOUN,gen,pl,n
- και: CONJ
- της: ART,gen,sg,f
- πορνειας: NOUN,gen,sg,f
- και: CONJ
- του: ART,gen,sg,n
- πνικτου: NOUN,gen,sg,n
- και: CONJ
- του: ART,gen,sg,n
- αιματος·: NOUN,gen,sg,n
Parallels
- Acts 15:29 (quotation): Reiterates the Jerusalem Council's decision in a letter to Gentile believers, giving the same four prohibitions (things polluted by idols, sexual immorality, things strangled, and blood).
- Acts 21:25 (quotation): Paul cites the Jerusalem Council's ruling to explain what was written to Gentile believers—same four prohibitions—when addressing Gentile-Christian practices in Jerusalem.
- 1 Corinthians 10:20-22 (thematic): Treats food offered to idols and participation in idolatrous worship as spiritually problematic, connecting the concern behind the Council's prohibition of 'things polluted by idols.'
- Leviticus 17:10-14 (allusion): Old Testament law forbids consuming blood (and by implication meat not properly bled), which underlies the Council's prohibition against blood and 'things strangled.'
- Leviticus 18:6-20 (allusion): Contains the Mosaic prohibitions against various forms of sexual immorality, which inform the Council's injunction to abstain from 'porneia' (sexual immorality).
Alternative generated candidates
- but that we write to them to abstain from what has been polluted by idols, from sexual immorality, from what has been strangled, and from blood.
- but that we write to them to abstain from the pollutions of idols and from sexual immorality and from what is strangled and from blood.
Acts.15.21 - Details
Translation
Original Text
Morphology
- Μωυσης: NOUN,nom,sg,m
- γαρ: PART
- εκ: PREP
- γενεων: NOUN,gen,pl,f
- αρχαιων: ADJ,gen,pl,m
- κατα: PREP
- πολιν: NOUN,acc,sg,f
- τους: ART,acc,pl,m
- κηρυσσοντας: PART,pres,act,acc,pl,m
- αυτον: PRON,acc,sg,m
- εχει: VERB,pres,act,ind,3,sg
- εν: PREP
- ταις: ART,dat,pl,f
- συναγωγαις: NOUN,dat,pl,f
- κατα: PREP
- παν: ADJ,nom,sg,n
- σαββατον: NOUN,nom,sg,n
- αναγινωσκομενος: PART,pres,mp,nom,sg,m
Parallels
- Deuteronomy 31:9-13 (allusion): Command that the Book of the Law be read publicly to all Israel at appointed times — background for the practice James cites (Moses being read to the people).
- Nehemiah 8:1-8 (structural): Account of public reading and explanation of the Law to the assembled people (read publicly and plainly), paralleling the communal, regular reading of Moses' writings.
- Luke 4:16-20 (structural): Jesus attends synagogue on the Sabbath and reads Scripture, illustrating the custom of Sabbath synagogue reading referenced in Acts 15:21.
- Acts 13:14-15, 42-44 (verbal): Paul and Barnabas repeatedly enter synagogues on the Sabbath where Scripture is read and they are invited to speak — shows the ongoing practice of Sabbath readings and proclamation in cities.
- 2 Timothy 3:16-17 (thematic): Affirms the authority and instructional use of Scripture for teaching and public instruction, underpinning the practice of reading Moses in synagogues for instruction.
Alternative generated candidates
- For from ancient generations Moses has been proclaimed in every city, being read in the synagogues every Sabbath."
- For from ancient generations Moses has those who proclaim him in every city, being read in the synagogues every Sabbath.
And some men came down from Judea teaching the brothers, "Unless you are circumcised according to the custom of Moses, you cannot be saved." And when there arose no small dissension and debate, Paul and Barnabas were appointed, with some others of them, to go up to the apostles and elders at Jerusalem concerning this question.
So, being sent on their way by the church, they passed through Phoenicia and Samaria, relating the conversion of the Gentiles; and they brought great joy to all the brothers.
When they had come to Jerusalem, they were received by the church and by the apostles and the elders, and they reported all that God had done with them. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them and to command them to keep the law of Moses." And the apostles and the elders came together to consider this matter.
After much discussion, Peter rose and said to them, "Brothers, you know that from the first God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore them witness by giving them the Holy Spirit just as he did to us,
and he made no distinction between us and them, having cleansed their hearts by faith. Now therefore why do you put God to the test by putting a yoke on the neck of the disciples that neither our fathers nor we were able to bear? But we believe that we are saved through the grace of the Lord Jesus Christ, in the same way as they are."
All the assembly kept silence, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.
After they were silent, James answered, "Brothers, listen to me.
Simeon has related how God at first visited to take out of the Gentiles a people for his name.
With this the words of the prophets agree, as it is written,
'After this I will return, and I will rebuild the fallen tent of David; I will rebuild its ruins and restore it,
that the remnant of men may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from long ago.'
'Known to God from eternity are all his works.'"
Therefore my judgment is that we should not trouble those of the Gentiles who turn to God,
but that we should write to them to abstain from things polluted by idols, from sexual immorality, from what has been strangled, and from blood.
For Moses has been preached in every city from ancient generations, being read in the synagogues every Sabbath."