Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 15ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ ΙΕ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

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

And certain men coming down from Judea were teaching the brothers that unless you are circumcised according to the custom of Moses, you cannot be saved.

Narrative introductionΚαίThe narrative καί opens the new crisis episode. The imperfect ἐδίδασκον suggests ongoing, persistent teaching. The conditional ἐὰν μή ('unless') makes circumcision necessary for salvation — the precise claim the council refutes.
Καίandnarrative connective
τινεςcertain menNominativesubject (indefinite pronoun)τις: indefinite pronoun; the anonymity is deliberate — Luke does not identify them with the Jerusalem leadership.
κατελθόντεςhaving come downAor Act Ptc Nom Pl Masc · κατέρχομαιattendant circumstance participle→ constative aorist (completed journey)κατέρχομαι: 'come down'; Jerusalem is at higher elevation; travel from Jerusalem is always 'down.'
ἀπὸfrompreposition + genitive (origin)
τῆςtheGenitivearticle
ἸουδαίαςJudeaGenitivegenitive of sourceἸουδαία: the Roman province of Judea, seat of the Jerusalem church.
ἐδίδασκονwere teachingImperf Act Indic 3 Pl · διδάσκωmain verb→ progressive imperfect (ongoing, repeated instruction)διδάσκω: 'teach'; the imperfect signals sustained agitation, not a single incident.
τοὺςtheAccusativearticle
ἀδελφοὺςbrothersAccusativedirect objectἀδελφός: 'brother'; the standard Lukan term for fellow believers, including Gentile converts at Antioch.
ὅτιthatὅτι-recitative (introduces indirect discourse)
ἐὰνifconditional particle (third class, ἐὰν μή = unless)
μὴnotnegation (with ἐὰν = unless)
περιτμηθῆτεyou are circumcisedAor Pass Subj 2 Pl · περιτέμνωprotasis verb (aorist subjunctive in third-class condition)→ constative aorist (the single act of circumcision)περιτέμνω: 'to circumcise'; the rite demanded as necessary for Gentile salvation — the crisis of the chapter.
τῷtheDativearticle
ἔθειcustomDativedative of norm/ruleἔθος: 'custom, usage'; the dative specifies the standard: Mosaic custom, not merely ethnic practice.
τῷtheDativearticle
Μωϋσέωςof MosesGenitivegenitive of origin/authorshipΜωϋσῆς: Moses; the dative + genitive construction 'the custom of Moses' invokes full Mosaic authority.
οὐnotnegation (apodosis)
δύνασθεyou are ablePres Mid Indic 2 Pl · δύναμαιmain verb (apodosis)→ gnomic present (stating a universal rule)δύναμαι: 'to be able'; the present tense states the impossibility as a standing fact.
σωθῆναιto be savedAor Pass Inf · σῴζωcomplementary infinitive→ constative aorist (salvation as complete act)σῴζω: 'save, rescue'; eschatological salvation — the term is absolute and central to the council's debate.
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 there had been no small dissension and debate between Paul and Barnabas and them, they appointed Paul and Barnabas and certain others from among them to go up to Jerusalem to the apostles and elders about this question.

Narrative continuationδέThe genitive absolute (γενομένης δὲ στάσεως καὶ ζητήσεως) is a Lukan narrative transition, backgrounding the conflict before the resolution-action. 'No small' (οὐκ ὀλίγης) is litotes — Luke's characteristic understatement for a very great controversy.
γενομένηςhaving come aboutAor Mid Ptc Gen Sg Fem · γίνομαιgenitive absolute (temporal/causal)→ constative aorist (the dispute as a completed event)γίνομαι: 'become, happen'; genitive absolute introduces the dispute as background circumstance.
δέandnarrative connective (mild contrast)
στάσεωςdissensionGenitivesubject of genitive absoluteστάσις: 'faction, standing, dissension'; occurs in Acts for civil strife (19:40; 23:7) — a strong word.
καὶandcoordinating conjunction
ζητήσεωςdebateGenitivesecond subject of genitive absolute (hendiadys with στάσεως)ζήτησις: 'questioning, debate'; paired with στάσις to describe both the heat and the content of the dispute.
οὐκnotnegation (litotes with ὀλίγης)
ὀλίγηςsmallGenitivepredicate adjective in genitive absolute (litotes: 'no small' = very great)ὀλίγος: 'small, few'; the Lukan litotes οὐκ ὀλίγος is a repeated stylistic marker (cf. 12:18; 14:28; 17:4).
τῷtoDativearticle
ΠαύλῳPaulDativedative of disadvantage / opposition (with πρός)Παῦλος: Paul; named first in the Antioch pairing with Barnabas since ch.13.
καὶandcoordinating conjunction
τῷtheDativearticle
ΒαρναβᾷBarnabasDativedative (paired with Παύλῳ)Βαρναβᾶς: 'Son of Encouragement'; the original Jerusalem missionary who sponsored Paul.
πρὸςagainstpreposition + accusative (opposition/toward)
αὐτούςthemAccusativeobject of πρός (the Judean teachers)
ἔταξανthey appointedAor Act Indic 3 Pl · τάσσωmain verb→ constative aorist (decisive church action)τάσσω: 'appoint, assign'; the church at Antioch acts with authority in commissioning the delegation.
ἀναβαίνεινto go upPres Act Inf · ἀναβαίνωinfinitive of indirect command (object of ἔταξαν)→ present (journey as ongoing process)ἀναβαίνω: 'go up'; always used for travel to Jerusalem, which is geographically and theologically 'up.'
ΠαῦλονPaulAccusativesubject accusative of infinitive
καὶandcoordinating conjunction
ΒαρναβᾶνBarnabasAccusativesubject accusative of infinitive
καίandcoordinating conjunction
τιναςcertainAccusativesubject accusative of infinitive (indefinite)
ἄλλουςothersAccusativeapposition to τιναςἄλλος: 'other'; Gal 2:1 names Titus as one of these; Luke leaves them unnamed.
ἐξfrompreposition + genitive (partitive source)
αὐτῶνthemGenitivepartitive genitive (from the Antioch community)
πρὸςtopreposition + accusative (direction)
τοὺςtheAccusativearticle
ἀποστόλουςapostlesAccusativeobject of πρόςἀπόστολος: 'apostle, sent one'; the Jerusalem Twelve who hold apostolic authority to adjudicate the dispute.
καὶandcoordinating conjunction
πρεσβυτέρουςeldersAccusativesecond object of πρόςπρεσβύτερος: 'elder'; the governing body of the Jerusalem church alongside the apostles; first at Acts 11:30.
εἰςtopreposition + accusative (destination)
ἸερουσαλήμJerusalemAccusativeaccusative of destinationἸερουσαλήμ: the Hebrew/Aramaic form used throughout Acts — Luke's sacred-city usage.
περὶconcerningpreposition + genitive (topic)
τοῦtheGenitivearticle
ζητήματοςquestionGenitivegenitive of referenceζήτημα: 'question, dispute'; a judicial term used in Acts for matters brought before authority (18:15; 23:29; 25:19).
τούτουthisGenitivedemonstrative attributive
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 were causing great joy to all the brothers.

Narrative continuationμὲν οὖνThe μὲν οὖν is a Lukan transitional connective (cf. 1:6; 8:4; 9:31) moving the narrative forward. The imperfect ἐποίουν ('were causing') suggests the joy is a recurring effect all along the journey.
ΟἱtheyNominativearticle used as pronoun (subject)
μὲνindeedpostpositive particle (μὲν οὖν transition)
οὖνthereforeinferential particle (μὲν οὖν transition)
προπεμφθέντεςhaving been sent onAor Pass Ptc Nom Pl Masc · προπέμπωattendant circumstance participle→ constative aorist (the commissioning as completed act)προπέμπω: 'send on one's way, escort'; implies a formal sending with provisions and honor (cf. Rom 15:24; 3 John 6).
ὑπὸbypreposition + genitive (agent with passive)
τῆςtheGenitivearticle
ἐκκλησίαςchurchGenitivegenitive agentἐκκλησία: 'assembly, church'; the Antioch congregation acting as a body.
διήρχοντοwere passing throughImperf Mid Indic 3 Pl · διέρχομαιmain verb→ progressive imperfect (ongoing journey)διέρχομαι: 'pass through'; used of extended journeys in Acts (8:4, 40; 9:32; 11:19).
τήνtheAccusativearticle
τεbothcorrelative particle (τε ... καί = both ... and)
ΦοινίκηνPhoeniciaAccusativeaccusative of extent (region traversed)Φοινίκη: the coastal region north of Israel (modern Lebanon); with a Hellenistic Jewish diaspora community (Acts 11:19).
καὶandcoordinating conjunction (τε ... καί)
ΣαμάρειανSamariaAccusativeaccusative of extent (region traversed)Σαμάρεια: the region between Galilee and Judea; already evangelized by Philip (Acts 8:4–25).
ἐκδιηγούμενοιdescribing in detailPres Mid Ptc Nom Pl Masc · ἐκδιηγέομαιmodal participle (manner of the journey)→ progressive present (ongoing narration throughout the journey)ἐκδιηγέομαι: 'recount fully'; the ἐκ- prefix intensifies — a thorough, detailed account (cf. 13:41 LXX).
τὴνtheAccusativearticle
ἐπιστροφὴνconversionAccusativedirect objectἐπιστροφή: 'turning, conversion'; NT hapax; cognate with ἐπιστρέφω ('turn, convert'); the Gentile 'turning to God' (cf. v.19).
τῶνof theGenitivearticle
ἐθνῶνGentilesGenitivegenitive (subjective — the Gentiles who turned)ἔθνος: 'nation, Gentile'; the plural ἔθνη contrasts Jews and non-Jews throughout Acts.
καὶandcoordinating conjunction
ἐποίουνwere causingImperf Act Indic 3 Pl · ποιέωmain verb (second clause)→ progressive imperfect (repeated effect at each stop)ποιέω: 'do, make'; with χαράν ('joy') = cause joy; the imperfect signals a recurring experience along the route.
χαρὰνjoyAccusativedirect object (cognate/internal accusative)χαρά: 'joy'; the joy of the Gentile mission is a Lukan theological signal (cf. Lk 15; Acts 8:8; 13:52).
μεγάληνgreatAccusativeattributive adjective
πᾶσινto allDativedative of advantage
τοῖςtheDativearticle
ἀδελφοῖςbrothersDativedative of advantageἀδελφός: 'brother'; the Jewish-Christian communities in Phoenicia and Samaria — not just Gentiles — rejoice.
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.

Narrative continuationδέThe participial clause (παραγενόμενοι εἰς Ἰερουσαλήμ) sets the scene; the passive παρεδέχθησαν indicates a formal, honorable reception — not yet confrontation. The report formula (ὅσα ὁ θεὸς ἐποίησεν μετ᾽ αὐτῶν) recurs at 14:27 and 21:19.
παραγενόμενοιhaving arrivedAor Mid Ptc Nom Pl Masc · παραγίνομαιtemporal participle (antecedent action)→ constative aorist (arrival as completed event)παραγίνομαι: 'arrive, come to'; a Lukan narrative verb for arrivals at significant locations.
δέandnarrative connective
εἰςtopreposition + accusative (destination)
ἸερουσαλήμJerusalemAccusativeaccusative of destination
παρεδέχθησανthey were welcomedAor Pass Indic 3 Pl · παραδέχομαιmain verb→ constative aorist (the formal reception)παραδέχομαι: 'receive, accept, welcome'; the passive stresses the honor given to the delegates by the Jerusalem church.
ἀπὸbypreposition + genitive (agent with passive)
τῆςtheGenitivearticle
ἐκκλησίαςchurchGenitivegenitive agent
καὶandcoordinating conjunction
τῶνtheGenitivearticle
ἀποστόλωνapostlesGenitivegenitive agent
καὶandcoordinating conjunction
τῶνtheGenitivearticle
πρεσβυτέρωνeldersGenitivegenitive agent
ἀνήγγειλάνthey reportedAor Act Indic 3 Pl · ἀναγγέλλωmain verb (second clause)→ constative aorist (the report as a single speech act)ἀναγγέλλω: 'report, announce'; a formal declaration (cf. Acts 14:27 for the identical formula).
τεandconnective particle (linking the two main verbs)
ὅσαall thatAccusativeaccusative relative pronoun (direct object of ἀνήγγειλαν)ὅσος: 'as much/many as'; the neuter plural summarizes the full missionary account without itemizing.
theNominativearticle
θεὸςGodNominativesubject of ἐποίησενθεός: God; Luke's theological signature — God is the true missionary agent, Paul and Barnabas merely instruments.
ἐποίησενhad doneAor Act Indic 3 Sg · ποιέωverb of relative clause→ constative aorist (the whole missionary journey as completed act)
μετ᾽withpreposition + genitive (accompaniment)
αὐτῶνthemGenitivegenitive of association
5

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

But some of those from the sect of the Pharisees who had believed rose up, saying that it is necessary to circumcise them and to order them to keep the law of Moses.

Contrast / counter-movementδέThe δέ introduces a counter-reaction: over against the warm reception (v.4), Pharisaic believers interrupt with a demand. The perfect πεπιστευκότες ('who had believed') is significant — these are genuine believers, not opponents from outside; the disagreement is intra-ecclesial.
Ἐξανέστησανrose upAor Act Indic 3 Pl · ἐξανίστημιmain verb→ constative aorist (the moment of rising to speak)ἐξανίστημι: 'rise up, stand up'; the ἐξ- prefix gives urgency — they stood up in opposition.
δέbutadversative connective
τινεςsomeNominativesubject (indefinite)
τῶνof thoseGenitivearticle (partitive with τινες)
ἀπὸfrompreposition + genitive (origin/affiliation)
τῆςtheGenitivearticle
αἱρέσεωςsectGenitivegenitive of group-affiliationαἵρεσις: 'sect, school, party'; in Acts used neutrally for distinct Jewish groups (5:17 Sadducees; 26:5 Pharisees); 'heresy' is a later development.
τῶνof theGenitivearticle
ΦαρισαίωνPhariseesGenitivegenitive (apposition to αἱρέσεως)Φαρισαῖος: 'Pharisee'; the party most devoted to legal observance; Paul himself was a Pharisee (Phil 3:5; Acts 23:6).
πεπιστευκότεςwho had believedPerf Act Ptc Nom Pl Masc · πιστεύωattributive participle (describing the Pharisaic believers)→ intensive perfect (abiding state of faith)πιστεύω: 'believe'; the perfect marks a settled state — they are genuine community members, not infiltrators.
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωmodal participle (manner of rising)→ progressive present (they speak as they rise)
ὅτιthatὅτι-recitative (indirect discourse)
δεῖit is necessaryPres Act Indic 3 Sg · δεῖimpersonal verb (divine necessity)→ gnomic present (expressing an unchanging obligation)δεῖ: 'it is necessary'; Lukan divine-necessity word (cf. Lk 2:49; 9:22; Acts 9:6); their use of it claims divine obligation.
περιτέμνεινto circumcisePres Act Inf · περιτέμνωsubject infinitive (subject of δεῖ)→ present (as ongoing practice)
αὐτοὺςthemAccusativeaccusative subject of infinitive
παραγγέλλεινto chargePres Act Inf · παραγγέλλωcoordinated infinitive (second subject of δεῖ)→ present (as ongoing instruction)παραγγέλλω: 'command, charge'; a military/authoritative word — not merely suggest but officially mandate.
τεandconnective particle (linking the two infinitives)
τηρεῖνto keepPres Act Inf · τηρέωcomplementary infinitive (object of παραγγέλλειν)→ present (ongoing law-keeping as way of life)τηρέω: 'keep, observe, guard'; used for Torah observance throughout Acts; here the full law, not just circumcision.
τὸνtheAccusativearticle
νόμονlawAccusativedirect object of τηρεῖννόμος: 'law, Torah'; the Mosaic law in its totality — this escalates the demand of v.1 from circumcision to full Torah observance.
Μωϋσέωςof MosesGenitivegenitive of authorship
6

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

Both the apostles and the elders were gathered together to consider this matter.

Narrative settingτεThe τε links this to the preceding; the passive Συνήχθησάν frames the gathering as the divinely ordered community response. The infinitive ἰδεῖν ('to see, to consider') is purpose: they gather specifically to deliberate.
Συνήχθησάνwere gatheredAor Pass Indic 3 Pl · συνάγωmain verb→ constative aorist (the assembly as single event)συνάγω: 'gather, assemble'; the passive implies a summoning — the community gathers as a deliberative body.
τεbothcorrelative particle (τε ... καί = both ... and)
οἱtheNominativearticle
ἀπόστολοιapostlesNominativesubject
καὶandcoordinating conjunction (τε ... καί)
οἱtheNominativearticle
πρεσβύτεροιeldersNominativesubject (second)
ἰδεῖνto considerAor Act Inf · ὁράωinfinitive of purpose→ constative aorist (the act of deliberation as a whole)ὁράω: 'see'; ἰδεῖν περί = 'look into, consider' — a deliberative idiom.
περὶaboutpreposition + genitive (topic)
τοῦtheGenitivearticle
λόγουmatterGenitivegenitive of referenceλόγος: 'word, matter, affair'; here the broader sense 'matter/business' — the Jerusalem Council's formal agenda.
τούτουthisGenitivedemonstrative attributive
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.

And after there had been much debate, Peter stood up and said to them: 'Men, 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.'

Narrative speech introductionδέThe second genitive absolute (Πολλῆς ζητήσεως γενομένης) — now much debate (πολλῆς, not οὐκ ὀλίγης) — frames Peter's rising as the decisive intervention. The appeal to ἀφ᾽ ἡμερῶν ἀρχαίων ('from early days') evokes the Cornelius episode (Acts 10–11) as divine precedent.
ΠολλῆςmuchGenitivepredicate adjective in genitive absoluteπολύς: 'much, many'; the debate is now 'much' (πολλῆς), intensifying the οὐκ ὀλίγης of v.2.
δέandnarrative connective
ζητήσεωςdebateGenitivesubject of genitive absolute
γενομένηςhaving occurredAor Mid Ptc Gen Sg Fem · γίνομαιgenitive absolute (temporal)→ constative aorist (the debate as completed phase)
ἀναστὰςhaving stood upAor Act Ptc Nom Sg Masc · ἀνίστημιattendant circumstance participle→ constative aorist (the act of rising)ἀνίστημι: 'rise, stand up'; used of rising to speak in an assembly — a formal rhetorical gesture.
ΠέτροςPeterNominativesubjectΠέτρος: Peter (Aramaic Κηφᾶς = 'Rock'); the Cornelius witness makes him the definitive Gentile-mission precedent.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist (the speech as a whole)
πρὸςtopreposition + accusative (addressee)
αὐτούςthemAccusativeobject of πρός
ἌνδρεςMenVocativevocative of addressἀνήρ: 'man'; Ἄνδρες ἀδελφοί is the standard Lukan address to a Jewish audience (cf. 1:16; 2:29; 7:2).
ἀδελφοίbrothersVocativevocative of address (apposition to Ἄνδρες)
ὑμεῖςyouNominativesubject (emphatic pronoun)
ἐπίστασθεknowPres Mid Indic 2 Pl · ἐπίσταμαιmain verb→ gnomic present (appeal to shared knowledge)ἐπίσταμαι: 'know, understand'; the appeal to shared knowledge legitimizes the argument that follows.
ὅτιthatὅτι-recitative (introduces content of knowledge)
ἀφ᾽frompreposition + genitive (temporal starting-point)
ἡμερῶνdaysGenitivegenitive of time (ἀφ᾽ ἡμερῶν ἀρχαίων = from early days)
ἀρχαίωνearlyGenitiveattributive adjectiveἀρχαῖος: 'ancient, early'; the Cornelius event (Acts 10) is now 'early days' — enough time has passed to make it precedent.
ἐνamongpreposition + dative (sphere/locality)
ὑμῖνyouDativedative of sphere (among you)
ἐξελέξατοchoseAor Mid Indic 3 Sg · ἐκλέγομαιmain verb of ὅτι-clause→ constative aorist (God's definitive, past sovereign choice)ἐκλέγομαι: 'choose, select'; God as sole subject — the Gentile mission is divine election, not human initiative.
theNominativearticle
θεὸςGodNominativesubject of ἐξελέξατο
διὰthroughpreposition + genitive (intermediate agent)
τοῦtheGenitivearticle
στόματόςmouthGenitivegenitive (instrument: διὰ τοῦ στόματος = through the mouth of)στόμα: 'mouth'; 'through my mouth' echoes OT prophetic language (Jer 1:9; Ezek 3:27) — Peter as God's mouthpiece.
μουmyGenitivepossessive genitive
ἀκοῦσαιto hearAor Act Inf · ἀκούωinfinitive of purpose (content of God's choice)→ constative aorist (the hearing as completed event — at Cornelius's house)ἀκούω: 'hear'; hearing the gospel word is the decisive first act of faith in Luke-Acts.
τὰtheAccusativearticle
ἔθνηGentilesAccusativeaccusative subject of infinitive
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of ἀκοῦσαιλόγος: 'word'; the technical Lukan term for the gospel proclamation.
τοῦof theGenitivearticle
εὐαγγελίουgospelGenitivegenitive of apposition (the word = the gospel)εὐαγγέλιον: 'good news'; the message about Jesus Christ.
καὶandcoordinating conjunction
πιστεῦσαιto believeAor Act Inf · πιστεύωcoordinated infinitive of purpose→ constative aorist (faith as completed decisive act)πιστεύω: 'believe'; the twin purpose — hearing and believing — is the missionary goal throughout Acts.
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 the Holy Spirit to them just as also to us,

Ground / evidenceκαὶThe participial phrase δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν is the heart of Peter's argument: the Spirit's descent on Cornelius is God's own testimony, making God the primary witness (cf. Acts 10:44–47; 11:15–17). The compound καρδιογνώστης ('heart-knower') appears only here and at 1:24 in the NT.
καὶandcoordinating conjunction
theNominativearticle
καρδιογνώστηςknower of heartsNominativepredicate/attributive nominative (epithet of God)καρδιογνώστης: compound (καρδία + γνώστης); NT hapax only at 1:24 and here; God's omniscience of inner states is his qualification to accept Gentiles.
θεὸςGodNominativesubject
ἐμαρτύρησενbore witnessAor Act Indic 3 Sg · μαρτυρέωmain verb→ constative aorist (the single decisive act of witness at Cornelius)μαρτυρέω: 'bear witness, testify'; God acts as the legal witness whose testimony settles the dispute.
αὐτοῖςto themDativedative of advantage
δοὺςgivingAor Act Ptc Nom Sg Masc · δίδωμιmodal participle (means of witness)→ constative aorist (the gift of the Spirit as a single completed event)δίδωμι: 'give'; the giving of the Spirit is God's definitive authentication — prior to any circumcision.
τὸtheAccusativearticle
πνεῦμαSpiritAccusativedirect object of δοὺςπνεῦμα: 'spirit, Spirit'; τὸ πνεῦμα τὸ ἅγιον is the Holy Spirit — the article doubly definite.
τὸtheAccusativearticle
ἅγιονholyAccusativeattributive adjectiveἅγιος: 'holy'; τὸ πνεῦμα τὸ ἅγιον = the Holy Spirit, the defining gift of the new age.
καθὼςjust ascomparative conjunctionκαθώς: 'just as'; the parallelism is exact and deliberate — Gentiles received the identical Spirit as the Jerusalem believers.
καὶalsoadverbial καί (also, even)
ἡμῖνto usDativedative of advantage (the Jewish believers at Pentecost)
9

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

and made no distinction between us and them, having cleansed their hearts by faith.

ElaborationκαὶThe aorist participle καθαρίσας ('having cleansed') is instrumental/means: the cleansing is God's act, the instrument is faith (τῇ πίστει, dative of instrument). This directly rebuts the circumcision party: external rite cannot cleanse what faith already has.
καὶandcoordinating conjunction
οὐθὲνnothingAccusativedirect object of διέκρινεν (cognate accusative: made no distinction)οὐθείς (= οὐδείς): 'nothing, no one'; the stronger Hellenistic form underlines the completeness of the non-distinction.
διέκρινενdistinguishedAor Act Indic 3 Sg · διακρίνωmain verb→ constative aorist (God's once-for-all declaration of no distinction)διακρίνω: 'distinguish, differentiate, judge between'; cf. 11:12 where Peter uses the same verb of his own deliberation at Cornelius's house.
μεταξὺbetweenpreposition + genitive (between)μεταξύ: 'between, in the middle of'; the spatial metaphor of standing between two groups is collapsed.
ἡμῶνusGenitivegenitive (first member of the pair: Jewish believers)
τεbothcorrelative particle (τε ... καί = both ... and)
καὶandcoordinating conjunction (τε ... καί)
αὐτῶνthemGenitivegenitive (second member of the pair: Gentile believers)
τῇbyDativearticle
πίστειfaithDativedative of instrumentπίστις: 'faith, trust'; the instrumental dative makes faith the means of cleansing — anticipating Paul's pistis-christology.
καθαρίσαςhaving cleansedAor Act Ptc Nom Sg Masc · καθαρίζωmodal/means participle→ constative aorist (the cleansing as a single decisive act)καθαρίζω: 'cleanse, purify'; the OT cultic term for ritual purity is applied to inner, spiritual cleansing — answering the purity concerns underlying circumcision.
τὰςtheAccusativearticle
καρδίαςheartsAccusativedirect object of καθαρίσαςκαρδία: 'heart'; inner seat of will and identity — God the καρδιογνώστης (v.8) cleanses precisely what he knows.
αὐτῶνtheirGenitivepossessive genitive
10

νῦν οὖν τί πειράζετε τὸν θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;

Now therefore, why are you testing God by placing a yoke upon the neck of the disciples that neither our fathers nor we have been able to bear?

Inference / challengeνῦν οὖνThe νῦν οὖν draws the inference from vv.8–9: given God's own testimony, demanding circumcision amounts to testing God (πειράζετε τὸν θεόν — the same verb used of Israel testing God in the wilderness, Exod 17:2 LXX; Num 14:22). The yoke (ζυγόν) metaphor was used in rabbinic literature for Torah observance; Peter turns it against them.
νῦνnowtemporal adverb (drawing present consequence)
οὖνthereforeinferential particle
τίwhyAccusativeinterrogative pronoun (accusative of respect: for what reason?)
πειράζετεare you testingPres Act Indic 2 Pl · πειράζωmain verb (rhetorical question)→ progressive present (ongoing action the speaker aims to stop)πειράζω: 'test, tempt, put to the proof'; echoes the Exodus narratives of Israel testing God — a serious theological accusation.
τὸνtheAccusativearticle
θεὸνGodAccusativedirect object
ἐπιθεῖναιto placeAor Act Inf · ἐπιτίθημιinfinitive of means (how they are testing God)→ constative aorist (the act of placing the yoke)ἐπιτίθημι: 'place upon, impose'; the compound ἐπί + τίθημι conveys the imposition of a burden from above.
ζυγὸνyokeAccusativedirect object of ἐπιθεῖναιζυγός: 'yoke'; used for burdens of obligation; in rabbinic usage 'the yoke of Torah' was often positive, but here Peter deploys it critically as an unbearable imposition.
ἐπὶuponpreposition + accusative (placement)
τὸνtheAccusativearticle
τράχηλονneckAccusativeaccusative of place (object of ἐπί)τράχηλος: 'neck'; the bodily image makes the burden vivid and physical.
τῶνof theGenitivearticle
μαθητῶνdisciplesGenitivepossessive genitiveμαθητής: 'disciple'; the term for believers throughout Acts — here the Gentile converts primarily in view.
ὃνwhichAccusativeaccusative relative pronoun (antecedent: ζυγόν)
οὔτεneithercorrelative negation (οὔτε ... οὔτε = neither ... nor)
οἱtheNominativearticle
πατέρεςfathersNominativesubject (first member: the ancestors)πατήρ: 'father'; the appeal to the ancestors as those who could not bear the law is daring — it implicitly critiques the law as burden.
ἡμῶνourGenitivepossessive genitive
οὔτεnorcorrelative negation
ἡμεῖςweNominativesubject (second member: the present generation)
ἰσχύσαμενwere ableAor Act Indic 1 Pl · ἰσχύωmain verb of relative clause→ constative aorist (the historical fact of inability)ἰσχύω: 'be strong enough, be able'; the aorist states the historical record of Jewish inability to keep the full law.
βαστάσαιto bearAor Act Inf · βαστάζωcomplementary infinitive→ constative aorist (the bearing of the law as a whole)βαστάζω: 'bear, carry, endure'; the physical labor of carrying a burden — the yoke metaphor is sustained.
11

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

But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.

Contrast / positive assertionἀλλάThe adversative ἀλλά pivots from inability (v.10) to grace. The word order is striking: grace (χάριτος) leads. The phrase καθ᾽ ὃν τρόπον κἀκεῖνοι ('in the same way as they also') reverses the expected order — normally one would say the new group is saved like us, but Peter says we are saved like them, subordinating the Jewish believers to the Gentiles as the model.
ἀλλὰbutadversative conjunction (strong contrast)
διὰthroughpreposition + genitive (means)
τῆςtheGenitivearticle
χάριτοςgraceGenitivegenitive of meansχάρις: 'grace, favor'; the single soteriological instrument — contrast the yoke of law (v.10). This is the closest Acts comes to Pauline grace-theology.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of source/originκύριος: 'Lord'; the full title κύριος Ἰησοῦς acclaims Jesus' divine lordship — the grace comes from him.
ἸησοῦJesusGenitivegenitive (apposition to κυρίου)
πιστεύομενwe believePres Act Indic 1 Pl · πιστεύωmain verb→ gnomic present (expressing the standing conviction of the community)πιστεύω: 'believe'; here not believing in but the content of belief stated as an infinitive clause.
σωθῆναιto be savedAor Pass Inf · σῴζωinfinitive (object of πιστεύομεν, indirect statement)→ constative aorist (salvation as a completed eschatological reality)σῴζω: 'save'; the passive voice designates God as Savior; picks up σωθῆναι from v.1 — the same salvation, available identically.
καθ᾽according topreposition + accusative (manner)
ὃνwhichAccusativeaccusative relative pronoun (antecedent: τρόπον)
τρόπονmannerAccusativeaccusative of manner (καθ᾽ ὃν τρόπον = in the same way that)τρόπος: 'manner, way'; the comparative idiom καθ᾽ ὃν τρόπον is classical and Lukan (cf. Lk 13:34).
κἀκεῖνοιthey alsoNominativesubject (crasis: καὶ + ἐκεῖνοι; the Gentile believers)κἀκεῖνος: crasis of καί + ἐκεῖνος; 'those also' — the Gentiles, named last and first in Peter's rhetorical reversal.
12

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

And the whole assembly fell silent and they were listening to Barnabas and Paul relating all the signs and wonders that God had done among the Gentiles through them.

Narrative continuationδέThe aorist Ἐσίγησεν ('fell silent') and imperfect ἤκουον ('were listening') contrast: the assembly's silence is punctual, the listening is sustained throughout the testimony. The order Barnabas-then-Paul reverses 13:43 and reflects Luke's Jerusalem perspective (Barnabas is the Jerusalem community's man).
Ἐσίγησενfell silentAor Act Indic 3 Sg · σιγάωmain verb→ ingressive aorist (the onset of silence)σιγάω: 'be silent, stop speaking'; the ingressive aorist marks the moment when the debate ceases — Peter's speech has carried the day.
δέandnarrative connective
πᾶνallNominativeattributive adjective (predicate of subject)
τὸtheNominativearticle
πλῆθοςassemblyNominativesubjectπλῆθος: 'multitude, crowd, assembly'; in Acts used for the full gathered community (4:32; 6:2, 5; 15:30).
καὶandcoordinating conjunction
ἤκουονwere listeningImperf Act Indic 3 Pl · ἀκούωmain verb (second clause)→ progressive imperfect (sustained, attentive listening)ἀκούω: 'hear, listen'; the imperfect signals engaged, ongoing attention during the missionaries' recital.
ΒαρναβᾶBarnabasGenitivegenitive subject (of genitive absolute with ἐξηγουμένων)
καὶandcoordinating conjunction
ΠαύλουPaulGenitivegenitive subject (of genitive absolute with ἐξηγουμένων)
ἐξηγουμένωνrelatingPres Mid Ptc Gen Pl Masc · ἐξηγέομαιgenitive absolute (attendant circumstance with ἤκουον)→ progressive present (the narrating continues throughout the silence)ἐξηγέομαι: 'relate, explain, narrate'; a word for detailed, authoritative exposition — the missionaries give a thorough account.
ὅσαhow many thingsAccusativeaccusative relative pronoun (direct object of ἐξηγουμένων)
ἐποίησενhad doneAor Act Indic 3 Sg · ποιέωverb of relative clause→ constative aorist (the full missionary journey as completed act)
theNominativearticle
θεὸςGodNominativesubject
σημεῖαsignsAccusativedirect object of ἐποίησενσημεῖον: 'sign'; miraculous deeds that point beyond themselves to divine action.
καὶandcoordinating conjunction
τέραταwondersAccusativedirect object of ἐποίησεν (paired with σημεῖα)τέρας: 'wonder, portent'; σημεῖα καὶ τέρατα is an OT/Exodus formula (Exod 7:3; Deut 4:34; 6:22) validating the Gentile mission as a new Exodus.
ἐνamongpreposition + dative (sphere)
τοῖςtheDativearticle
ἔθνεσινGentilesDativedative of sphere
δι᾽throughpreposition + genitive (intermediate agent)
αὐτῶνthemGenitivegenitive agent (the missionaries as instruments of God)
13

Μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων· Ἄνδρες ἀδελφοί, ἀκούσατέ μου.

And after they became silent, James answered, saying: 'Men, brothers, listen to me.'

Narrative speech introductionδέThe articular infinitive (μετὰ τὸ σιγῆσαι αὐτοὺς) is a Lukan temporal construction: 'after their becoming silent.' James (ἸΑκωβος) is the Lord's brother, leader of the Jerusalem church, not the apostle James son of Zebedee (who was martyred in Acts 12:2). His ἀκούσατέ μου echoes the OT prophetic call to attention (Isa 49:1; 51:4; Amos 3:1).
Μετὰafterpreposition + accusative (temporal)
δέandnarrative connective
τὸtheAccusativearticle (with articular infinitive)
σιγῆσαιbecoming silentAor Act Inf · σιγάωarticular infinitive (object of μετά, temporal)→ constative aorist (the cessation of speaking)
αὐτοὺςthemAccusativeaccusative subject of articular infinitive
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist (James's decisive speech act)ἀποκρίνομαι: 'answer, respond'; used even where no question was asked — a Semitism meaning 'began to speak' in response to a situation.
ἸάκωβοςJamesNominativesubjectἸάκωβος: James; the Lord's brother (Gal 1:19), leader of the Jerusalem church, not to be confused with the apostle James son of Zebedee (martyred Acts 12:2).
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωmodal participle (introducing direct speech)→ progressive present
ἌνδρεςMenVocativevocative of address
ἀδελφοίbrothersVocativevocative of address (apposition)
ἀκούσατέlisten toAor Act Impv 2 Pl · ἀκούωmain verb (imperative of attention)→ constative aorist imperative (a command for immediate action)ἀκούω: 'hear, listen'; ἀκούσατέ μου ('listen to me') echoes OT prophetic call-to-attention (cf. Amos 3:1; Isa 49:1 LXX).
μουmeGenitivegenitive of the person heard (ἀκούω + gen.)
14

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

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

Recapitulation / exegetical groundasyndetonJames uses the Hebrew form Συμεών (not the Hellenized Σίμων) — a mark of the Jerusalem setting. The verb ἐπεσκέψατο ('visited') carries the OT sense of God's saving visitation (cf. Lk 1:68, 78; 7:16). The phrase λαβεῖν ἐξ ἐθνῶν λαόν τῷ ὀνόματι αὐτοῦ echoes OT election language — Gentiles now constitute a λαός ('people'), Israel's covenantal designation.
ΣυμεὼνSimeonNominativesubjectΣυμεών: the Hebraic form of Simon/Peter's name; only here in Acts — James uses the Jewish name, signaling the Jerusalem register of his speech.
ἐξηγήσατοhas relatedAor Mid Indic 3 Sg · ἐξηγέομαιmain verb→ constative aorist (Peter's completed speech act)ἐξηγέομαι: 'relate, explain'; James summarizes Peter's speech — a mark of careful deliberative procedure.
καθὼςhowconjunction introducing indirect statement (content of ἐξηγήσατο)
πρῶτονfirstAccusativeadverbial accusative (temporal: first in sequence)πρῶτον: 'first'; the Cornelius event is the first (ἀπ᾽ ἀρχῆς, v.7) in God's sequence — establishing the divine priority of Gentile inclusion.
theNominativearticle
θεὸςGodNominativesubject
ἐπεσκέψατοvisitedAor Mid Indic 3 Sg · ἐπισκέπτομαιmain verb of καθώς-clause→ constative aorist (God's decisive saving visitation)ἐπισκέπτομαι: 'visit, look upon with favor'; the OT term for God's saving intervention (LXX: Gen 21:1; Exod 3:16; Ruth 1:6) — God visits the Gentiles as he visited Israel.
λαβεῖνto takeAor Act Inf · λαμβάνωinfinitive of purpose→ constative aorist (the taking as a single act)λαμβάνω: 'take, receive'; the language of divine selection and appropriation.
ἐξfrom amongpreposition + genitive (partitive source)
ἐθνῶνGentilesGenitivepartitive genitive
λαόνa peopleAccusativedirect object of λαβεῖνλαός: 'people'; in the LXX λαός is Israel's covenant designation as God's own people; applying it to Gentiles is the theological bombshell of this verse.
τῷfor theDativearticle
ὀνόματιnameDativedative of advantage/purpose (for his name)ὄνομα: 'name'; 'a people for his name' (λαόν τῷ ὀνόματι αὐτοῦ) is a covenant formula echoing Amos 9:12 LXX: ἐφ' οὓς ἐπικέκληται τὸ ὄνομά μου.
αὐτοῦhisGenitivepossessive genitive
15

καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται·

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

Scriptural confirmationκαὶThe present συμφωνοῦσιν ('agree with, harmonize with') is a remarkable hermeneutical claim: the facts of God's mission (vv.7–14) and the words of the prophets are in harmony. The intensive perfect γέγραπται ('it stands written') grounds James's citation as an authoritative, standing text.
καὶandcoordinating conjunction
τούτῳwith thisDativedative of association (with συμφωνοῦσιν)
συμφωνοῦσινagreePres Act Indic 3 Pl · συμφωνέωmain verb→ gnomic present (a standing harmony between event and text)συμφωνέω: 'agree, be in harmony with'; from συν + φωνή ('sound together') — the missionary events and the prophetic word are in tune.
οἱtheNominativearticle
λόγοιwordsNominativesubjectλόγος: 'word'; the prophetic words as a canonical body of Scripture.
τῶνof theGenitivearticle
προφητῶνprophetsGenitivepossessive genitiveπροφήτης: 'prophet'; used here collectively for the OT prophetic corpus.
καθὼςjust ascomparative conjunction (introducing citation formula)
γέγραπταιit is writtenPerf Pass Indic 3 Sg · γράφωmain verb (citation formula)→ intensive perfect (standing record, authoritative text)γράφω: 'write'; 'it stands written' is the standard NT citation formula invoking Scripture's abiding authority.
16

Μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ κατεστραμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν,

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

Scriptural citation (Amos 9:11 LXX)asyndetonThe citation is from Amos 9:11–12 LXX, which diverges significantly from the MT. In the MT, God restores the 'booth of David' so that Israel may 'possess the remnant of Edom and all the nations'; in the LXX, the restored community seeks and includes the nations. James's argument is exegetically dependent on the LXX wording.
Μετὰafterpreposition + accusative (temporal)
ταῦταthese thingsAccusativeobject of μετά (temporal reference point)
ἀναστρέψωI will returnFut Act Indic 1 Sg · ἀναστρέφωmain verb→ predictive future (divine promise)ἀναστρέφω: 'return, turn back'; God's return to act for his people — here the 'return' is the restoration of the Davidic community.
καὶandcoordinating conjunction
ἀνοικοδομήσωI will rebuildFut Act Indic 1 Sg · ἀνοικοδομέωmain verb→ predictive future (divine promise)ἀνοικοδομέω: 'rebuild, reconstruct'; the ἀνα- prefix ('again') stresses restoration of what was; the word recurs twice in this verse.
τὴνtheAccusativearticle
σκηνὴνtentAccusativedirect objectσκηνή: 'tent, tabernacle, booth'; the 'tent of David' (σκηνὴ Δαυίδ) evokes the Davidic dynasty as a temporary dwelling now in ruins — to be rebuilt as the messianic community.
Δαυὶδof DavidGenitivegenitive of possessionΔαυίδ: David; the Davidic covenant (2 Sam 7) stands behind this imagery — Jesus as David's son fulfills it.
τὴνtheAccusativearticle (with participle)
πεπτωκυῖανthat has fallenPerf Act Ptc Acc Sg Fem · πίπτωattributive participle→ intensive perfect (in a state of collapse)πίπτω: 'fall'; the perfect tense depicts the Davidic dynasty as currently in a state of collapse, waiting for divine restoration.
καὶandcoordinating conjunction
τὰtheAccusativearticle (with participle as substantive)
κατεστραμμέναruinsPerf Pass Ptc Acc Pl Neut · καταστρέφωsubstantival participle (direct object)→ intensive perfect (in a state of destruction)καταστρέφω: 'overturn, destroy'; the perfect passive participle ('things having been destroyed') describes the ruins of the Davidic dynasty.
αὐτῆςitsGenitivepossessive genitive
ἀνοικοδομήσωI will rebuildFut Act Indic 1 Sg · ἀνοικοδομέωmain verb (third promise)→ predictive future
καὶandcoordinating conjunction
ἀνορθώσωI will restoreFut Act Indic 1 Sg · ἀνορθόωmain verb (fourth promise)→ predictive futureἀνορθόω: 'set upright again, restore'; the ἀνα- prefix ('again') reinforces the restoration — what was knocked down is set straight.
αὐτήνitAccusativedirect object (the tent)
17

ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς, λέγει κύριος ὁ ποιῶν ταῦτα

'so that the remnant of humanity may seek the Lord, and all the Gentiles upon whom my name has been called — says the Lord, who makes these things'

Purpose (LXX citation continues)ὅπως ἄνThe LXX diverges decisively from the MT here: MT reads 'that they may possess the remnant of Edom and all the nations'; LXX reads 'that the remnant of humanity may seek the Lord and all the nations upon whom my name is called.' James's argument requires the LXX: the purpose of the Davidic restoration is Gentile inclusion, not Israelite territorial expansion.
ὅπωςso thatpurpose conjunction
ἂνmodal particle (with subjunctive: indefinite purpose)
ἐκζητήσωσινmay seekAor Act Subj 3 Pl · ἐκζητέωsubjunctive verb (purpose clause with ὅπως ἄν)→ constative aorist subjunctive (the seeking as a whole)ἐκζητέω: 'seek out, seek earnestly'; the ἐκ- prefix intensifies — an earnest, thoroughgoing seeking of the Lord.
οἱtheNominativearticle
κατάλοιποιremnantNominativesubjectκατάλοιπος: 'remaining, left over'; the remnant concept from OT theology, here applied broadly to 'humanity' (τῶν ἀνθρώπων) — not just Israel.
τῶνofGenitivearticle
ἀνθρώπωνhumanityGenitivepartitive genitiveἄνθρωπος: 'human being, humanity'; the LXX expands the MT's 'Edom' (אֱדוֹם, Edom) to ἄνθρωπος ('humanity') — whether through a different Vorlage or interpretive translation is debated.
τὸνtheAccusativearticle
κύριονLordAccusativedirect object of ἐκζητήσωσινκύριος: 'Lord'; God (YHWH) in the LXX — the Gentiles seek the same God Israel worships.
καὶandcoordinating conjunction
πάνταallNominativeattributive adjective
τὰtheNominativearticle
ἔθνηGentilesNominativesubject (second clause: all the Gentiles seek the Lord)
ἐφ᾽uponpreposition + accusative (identification)
οὓςwhomAccusativeaccusative relative pronoun
ἐπικέκληταιhas been calledPerf Pass Indic 3 Sg · ἐπικαλέωverb of relative clause→ intensive perfect (the name stands called over them — a permanent claim of ownership)ἐπικαλέω: 'call upon, name'; ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς = 'my name has been called over them' — OT formula for covenant ownership (Deut 28:10; Jer 14:9).
τὸtheNominativearticle
ὄνομάnameNominativesubject of ἐπικέκληταιὄνομα: 'name'; God's name called over the Gentiles makes them 'his people' — the same covenant claim made over Israel.
μουmyGenitivepossessive genitive
ἐπ᾽overpreposition + accusative (repeated for emphasis)
αὐτούςthemAccusativeobject of ἐπ᾽ (repeated referent to the Gentiles)
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (prophetic citation formula)→ gnomic present (the Lord's standing declaration)λέγω: 'say'; λέγει κύριος is the OT prophetic formula for a divine oracle — the citation is thereby marked as authoritative word of God.
κύριοςthe LordNominativesubject of λέγει
the oneNominativearticle (with participle as substantive)
ποιῶνwho does/makesPres Act Ptc Nom Sg Masc · ποιέωsubstantival participle (appositive to κύριος)→ gnomic present (God as ever-active maker)ποιέω: 'do, make'; 'the Lord who does these things' — the participle attributes the Gentile mission events to God as their ultimate maker.
ταῦταthese thingsAccusativedirect object of ποιῶν
18

γνωστὰ ἀπ᾽ αἰῶνος.

known from of old.

Elaboration (close of citation)asyndetonA brief closing phrase, likely part of the LXX citation (Amos 9:12 + Isa 45:21 blend), asserting that God's plan to include Gentiles is not ad hoc improvisation but was known (γνωστά) from eternity — thus validating the entire preceding argument.
γνωστὰknownNominativepredicate adjective (subject implied from context: 'these things are known')γνωστός: 'known, knowable'; the verbal adjective from γινώσκω — 'things known,' i.e., foreknown in God's purpose.
ἀπ᾽frompreposition + genitive (temporal starting-point)
αἰῶνοςof oldGenitivegenitive of time (ἀπ᾽ αἰῶνος = from eternity, from of old)αἰών: 'age, eternity'; ἀπ᾽ αἰῶνος = 'from of old / from eternity' — God's Gentile plan is not novel but eternally purposed.
19

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

Therefore I judge that we should not trouble those who are turning to God from among the Gentiles,

Inference / judgmentδιόThe inferential διό draws James's conclusion from the Amos citation (vv.15–18). The first-person ἐγὼ κρίνω ('I judge') reflects James's presiding role — this is not binding decree imposed on equals but the judgment of the recognized chair, subject to the assembly's acceptance. The present participle ἐπιστρέφουσιν ('those turning') matches the noun ἐπιστροφή of v.3.
διὸthereforeinferential conjunction (strong logical inference)διό: 'therefore' (= διά + ὅ); the logical inference from the scriptural argument — the strongest inferential in Greek.
ἐγὼINominativesubject (emphatic pronoun)
κρίνωjudgePres Act Indic 1 Sg · κρίνωmain verb→ gnomic present (a standing deliberative judgment)κρίνω: 'judge, decide'; used here in the deliberative/judicial sense — James as presiding judge (cf. the forensic use in 1 Cor 5:3).
μὴnotnegation (with infinitive)
παρενοχλεῖνto troublePres Act Inf · παρενοχλέωinfinitive (object of κρίνω, indirect statement/command)→ present (the troubling as an ongoing activity to cease)παρενοχλέω: 'trouble, harass, burden further'; NT hapax; the παρ- and ἐνοχλ- prefixes pile up for emphasis — stop causing additional trouble.
τοῖςthoseDativearticle (with participle as substantive)
ἀπὸfrompreposition + genitive (source/origin)
τῶνtheGenitivearticle
ἐθνῶνGentilesGenitivepartitive genitive
ἐπιστρέφουσινturningPres Act Ptc Dat Pl Masc · ἐπιστρέφωsubstantival participle (dative object of παρενοχλεῖν)→ progressive present (the ongoing process of conversion)ἐπιστρέφω: 'turn, turn toward, convert'; cognate with ἐπιστροφή in v.3 — the same Gentile turning that brought joy now determines the council's judgment.
ἐπὶtopreposition + accusative (direction of turning)
τὸνtheAccusativearticle
θεόνGodAccusativeobject of ἐπί (terminus of conversion)θεός: God; ἐπιστρέφειν ἐπὶ τὸν θεόν = 'turning to God' is the standard Lukan conversion formula (cf. 9:35; 11:21; 14:15; 26:20).
20

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

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

Contrast / positive requirementἀλλάThe adversative ἀλλά balances the negative (no troubling) with a positive requirement. The four items — idol-food, sexual immorality, strangled things, blood — are probably drawn from the Leviticus 17–18 regulations for resident aliens (גֵּרִים) living among Israel: Lev 17:8–9 (sacrifice), 17:10–14 (blood/strangled), 17:15 (things that die of themselves), 18:6–23 (sexual immorality). These Noahide-adjacent requirements enable Jewish-Gentile table fellowship.
ἀλλὰbutadversative conjunction
ἐπιστεῖλαιto writeAor Act Inf · ἐπιστέλλωinfinitive (object of κρίνω from v.19, parallel to παρενοχλεῖν)→ constative aorist (the letter as a single decisive act)ἐπιστέλλω: 'write, send a letter'; from ἐπί + στέλλω ('send'); the word from which ἐπιστολή ('epistle') derives.
αὐτοῖςto themDativedative of indirect object
τοῦtoGenitivearticle (with articular infinitive expressing content of letter)
ἀπέχεσθαιabstainPres Mid Inf · ἀπέχωarticular infinitive (content of the letter)→ present (ongoing, continuous abstention as a way of life)ἀπέχω: 'hold oneself away from, abstain from'; a strong word for deliberate, total avoidance.
τῶνfrom theGenitivearticle
ἀλισγημάτωνpollutionsGenitivegenitive (object of ἀπέχεσθαι)ἀλίσγημα: 'pollution, defilement'; NT hapax; from ἀλισγέω ('to defile') — the cultic language of ritual impurity associated with idol worship.
τῶνof theGenitivearticle
εἰδώλωνidolsGenitivegenitive (objective: defilements from/of idols)εἴδωλον: 'image, idol'; food offered in pagan temples and later sold in the market (εἰδωλόθυτα — cf. 1 Cor 8–10).
καὶandcoordinating conjunction
τῆςtheGenitivearticle
πορνείαςsexual immoralityGenitivegenitive (object of ἀπέχεσθαι: second prohibition)πορνεία: 'sexual immorality, fornication'; probably the Lev 18 prohibitions on sexual relationships within forbidden degrees, required of resident aliens in Israel.
καὶandcoordinating conjunction
τοῦtheGenitivearticle
πνικτοῦthings strangledGenitivegenitive (object of ἀπέχεσθαι: third prohibition)πνικτός: 'strangled'; animals killed by strangulation retain their blood, forbidden by Lev 17:13 — absent from the Western text, which omits this item.
καὶandcoordinating conjunction
τοῦtheGenitivearticle
αἵματοςbloodGenitivegenitive (object of ἀπέχεσθαι: fourth prohibition)αἷμα: 'blood'; the prohibition on consuming blood (Lev 17:10–14) was fundamental to Jewish food law — the most ancient of the prohibitions (Gen 9:4).
21

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

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

GroundγάρThis verse gives the reason (γάρ) for the minimal requirements: since Moses (= the Torah) is read in synagogues every Sabbath in every city, Gentile believers will encounter those norms naturally through community life. James is not imposing Torah on Gentiles but acknowledging Jewish community sensitivities that the four prohibitions address.
ΜωϋσῆςMosesNominativesubject (metonymy for the Torah)Μωϋσῆς: Moses; used by metonymy for the Pentateuch / Torah (cf. Lk 16:29; Acts 15:21; 2 Cor 3:15).
γὰρforcausal/explanatory particle
ἐκfrompreposition + genitive (temporal origin)
γενεῶνgenerationsGenitivegenitive of timeγενεά: 'generation, age'; ἐκ γενεῶν ἀρχαίων = 'from ancient generations' — the long-established practice of synagogue Torah reading.
ἀρχαίωνancientGenitiveattributive adjective
κατὰin everypreposition + accusative (distributive: κατὰ πόλιν = city by city, in every city)
πόλινcityAccusativeobject of κατά (distributive)πόλις: 'city'; the distributive κατὰ πόλιν underscores the ubiquity of the Torah's presence in the Diaspora.
τοὺςthoseAccusativearticle (with participle as substantive)
κηρύσσονταςproclaimingPres Act Ptc Acc Pl Masc · κηρύσσωsubstantival participle (direct object of ἔχει)→ progressive present (ongoing proclamation)κηρύσσω: 'proclaim, herald'; here the Torah readers in the synagogue are 'those who proclaim Moses.'
αὐτὸνhimAccusativedirect object of κηρύσσοντας
ἔχειhasPres Act Indic 3 Sg · ἔχωmain verb→ gnomic present (a standing, universal reality)ἔχω: 'have'; 'Moses has proclaimers' = Moses is proclaimed — the synagogue reading as an ongoing institution.
ἐνinpreposition + dative (location)
ταῖςtheDativearticle
συναγωγαῖςsynagoguesDativedative of locationσυναγωγή: 'synagogue, assembly'; the institution of regular Torah reading — the cultural context into which Gentile believers are inserted.
κατὰeverypreposition + accusative (distributive)
πᾶνeveryAccusativeattributive adjective (distributive with κατά)
σάββατονSabbathAccusativeobject of κατά (distributive: every Sabbath)σάββατον: 'Sabbath'; the weekly Torah reading in synagogue — every Sabbath, in every city — is the cultural framework.
ἀναγινωσκόμενοςbeing readPres Pass Ptc Nom Sg Masc · ἀναγινώσκωcircumstantial participle (manner/means: by being read)→ progressive present (the reading as a continuous institution)ἀναγινώσκω: 'read aloud'; the public oral reading of Scripture in the synagogue liturgy.
22

Τότε ἔδοξεν 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 —

Narrative conclusionΤότεThe τότε ('then') signals the formal resolution after the deliberation. The phrase ἔδοξεν ... σὺν ὅλῃ τῇ ἐκκλησίᾳ ('it seemed good ... with the whole church') emphasizes the unity of the decision — apostles, elders, and the full assembly together. The same ἔδοξεν formula is repeated in vv.25, 28.
Τότεthentemporal adverb (consequential: 'at that point')
ἔδοξενit seemed goodAor Act Indic 3 Sg · δοκέωmain verb (impersonal: 'it seemed good to' = 'it was resolved by')→ constative aorist (the single deliberative decision)δοκέω: 'seem, think'; the impersonal ἔδοξεν + dative is a formal Greek and Jewish resolution formula (cf. LXX Esth 1:21; 1 Macc 4:59).
τοῖςto theDativearticle
ἀποστόλοιςapostlesDativedative (subject of impersonal: 'it seemed good to')
καὶandcoordinating conjunction
τοῖςtheDativearticle
πρεσβυτέροιςeldersDativedative (second subject of impersonal)
σὺνwithpreposition + dative (accompaniment)
ὅλῃwholeDativeattributive adjective
τῇtheDativearticle
ἐκκλησίᾳchurchDativedative of accompanimentἐκκλησία: 'assembly, church'; the whole congregation participates — the decision is not merely hierarchical.
ἐκλεξαμένουςhaving chosenAor Mid Ptc Acc Pl Masc · ἐκλέγομαιattendant circumstance participle (subject accusative with ἔδοξεν)→ constative aorist (the selection as completed act)ἐκλέγομαι: 'choose, select'; the same verb used of God's election (v.7) — the community's choice mirrors God's.
ἄνδραςmenAccusativedirect object of ἐκλεξαμένους
ἐξfrompreposition + genitive (partitive source)
αὐτῶνthemGenitivepartitive genitive (from the Jerusalem community)
πέμψαιto sendAor Act Inf · πέμπωinfinitive (content of ἔδοξεν — what seemed good)→ constative aorist (the sending as a completed act)πέμπω: 'send'; the sending of official delegates with a letter is an act of diplomacy between communities.
εἰςtopreposition + accusative (destination)
ἈντιόχειανAntiochAccusativeaccusative of destinationἈντιόχεια: Antioch on the Orontes; the sending church, to whom the reply is addressed.
σὺνwithpreposition + dative (accompaniment)
τῷtheDativearticle
ΠαύλῳPaulDativedative of accompaniment
καὶandcoordinating conjunction
ΒαρναβᾷBarnabasDativedative of accompaniment
ἸούδανJudasAccusativeaccusative (apposition to ἄνδρας, identifying the chosen men)Ἰούδας: Judas; not the betrayer but a Jerusalem leader; with the surname Barsabbas, perhaps the brother of Joseph Barsabbas (1:23).
τὸνthe oneAccusativearticle (with participle)
καλούμενονcalledPres Pass Ptc Acc Sg Masc · καλέωattributive participle (identifying surname)→ gnomic present (the name as a standing designation)καλέω: 'call, name'; the present passive participle is a standard Lukan naming formula.
ΒαρσαββᾶνBarsabbasAccusativeaccusative (surname: object of καλούμενον)Βαρσαββᾶς: Aramaic bar-Sabbas ('son of the Sabbath' or 'son of Sabba'); a Jerusalem family name.
καὶandcoordinating conjunction
ΣιλᾶνSilasAccusativeaccusative (second delegate, apposition to ἄνδρας)Σιλᾶς: Silas; also called Silvanus (Σιλουανός) in the Epistles (1 Thess 1:1; 2 Cor 1:19); becomes Paul's traveling companion from v.40.
ἄνδραςmenAccusativeaccusative in apposition (re-identifies the two delegates)
ἡγουμένουςleadingPres Mid Ptc Acc Pl Masc · ἡγέομαιattributive participle (characterizing the delegates)→ gnomic present (their standing leadership role)ἡγέομαι: 'lead, go before'; ἄνδρες ἡγούμενοι = 'leading men' — men of recognized authority in the community, not junior delegates.
ἐνamongpreposition + dative (sphere)
τοῖςtheDativearticle
ἀδελφοῖςbrothersDativedative of sphere (among the brothers)
23

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

writing through their hand: 'The apostles and the elders, brothers, to the brothers throughout Antioch and Syria and Cilicia who are from the Gentiles: greetings.'

Epistolary introductionasyndetonThe letter begins in standard Hellenistic epistolary form: sender, addressee, greeting (χαίρειν). The description of the apostles and elders as ἀδελφοί ('brothers') alongside the addressees dissolves the hierarchical distance — the council writes as brothers to brothers. The geographic scope (Antioch, Syria, Cilicia) marks the territory of Paul's home church and prior mission.
γράψαντεςhaving writtenAor Act Ptc Nom Pl Masc · γράφωattendant circumstance participle (with πέμψαι from v.22)→ constative aorist (the writing as a single completed act)γράφω: 'write'; the participle specifies the manner of sending — they send by means of a written letter.
διὰthroughpreposition + genitive (intermediate agent/means)
χειρὸςhandGenitivegenitive of instrumentχείρ: 'hand'; διὰ χειρός = 'by/through the hand of' — possibly indicating handwritten delivery or that the delegates carried the letter.
αὐτῶνtheirGenitivepossessive genitive (the delegates' hands)
ΟἱTheNominativearticle (in epistolary prescript: 'the apostles')
ἀπόστολοιapostlesNominativesubject (sender in epistolary prescript)
καὶandcoordinating conjunction
οἱtheNominativearticle
πρεσβύτεροιeldersNominativesubject (co-sender)
ἀδελφοὶbrothersNominativeapposition to ἀπόστολοι καὶ πρεσβύτεροι (in apposition: they are brothers)ἀδελφός: 'brother'; the senders identify themselves as brothers of the recipients — noteworthy solidarity.
τοῖςto theDativearticle (addressee in epistolary prescript)
κατὰthroughoutpreposition + accusative (distributive: throughout)
τὴνtheAccusativearticle
ἈντιόχειανAntiochAccusativeaccusative of extent (region addressed)
καὶandcoordinating conjunction
ΣυρίανSyriaAccusativeaccusative of extentΣυρία: the Roman province of Syria, of which Antioch is the capital.
καὶandcoordinating conjunction
ΚιλικίανCiliciaAccusativeaccusative of extentΚιλικία: the province of Cilicia; Tarsus (Paul's hometown) is its chief city — the decree applies to Paul's home territory.
ἀδελφοῖςbrothersDativedative (addressee in prescript, resumptive apposition to τοῖς κατά ...)
τοῖςthoseDativearticle (with participle as substantive)
ἐξfrompreposition + genitive (origin/extraction)
ἐθνῶνGentilesGenitivepartitive genitive (the Gentile-origin believers)
χαίρεινgreetingsPres Act Inf · χαίρωinfinitive (epistolary greeting formula)→ present (the ongoing wish for health/joy)χαίρω: 'rejoice'; χαίρειν as the epistolary greeting is the standard Hellenistic formula (cf. Jas 1:1; Acts 23:26) — 'joy/health to you.'
24

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

Since we have heard that some from among us [having gone out] have troubled you with words, unsettling your souls — to whom we gave no instruction —

Ground (of the letter)ἘπειδήThe letter's opening explains its occasion: 'some from us' (τινὲς ἐξ ἡμῶν) — note the frank admission that the troublemakers came from Jerusalem. The parenthetical repudiation (οἷς οὐ διεστειλάμεθα = 'to whom we gave no instruction') formally disowns them. The bracketed ἐξελθόντες ('having gone out') is text-critically uncertain in some witnesses.
Ἐπειδὴsincecausal/temporal conjunction (introducing occasion of letter)ἐπειδή: 'since, because, when'; a formal causal conjunction appropriate to official letters.
ἠκούσαμενwe have heardAor Act Indic 1 Pl · ἀκούωmain verb→ constative aorist (the report received)
ὅτιthatὅτι-recitative (content of ἠκούσαμεν)
τινὲςsomeNominativesubject (indefinite)
ἐξfrom amongpreposition + genitive (partitive source)
ἡμῶνusGenitivepartitive genitive (from the Jerusalem community — candid admission)
ἐξελθόντεςhaving gone outAor Act Ptc Nom Pl Masc · ἐξέρχομαιattendant circumstance participle (bracketed as text-critically uncertain)→ constative aorist (the departure from Jerusalem)ἐξέρχομαι: 'go out'; their unauthorized departure from Jerusalem is the issue.
ἐτάραξανtroubledAor Act Indic 3 Pl · ταράσσωmain verb of ὅτι-clause→ constative aorist (the act of troubling)ταράσσω: 'trouble, disturb, agitate'; the same word used of crowds disturbed by the mob (17:8) and of those troubled by false teaching.
ὑμᾶςyouAccusativedirect object
λόγοιςwith wordsDativedative of instrumentλόγος: 'word'; the instrument of the disturbance — words, the same words that should proclaim the gospel, here causing agitation.
ἀνασκευάζοντεςunsettlingPres Act Ptc Nom Pl Masc · ἀνασκευάζωmodal participle (the manner and effect of the troubling)→ progressive present (the ongoing unsettling)ἀνασκευάζω: 'overturn, unsettle, demolish'; NT hapax; a strong word — literally 'to dismantle a camp,' used figuratively for overturning settled convictions.
τὰςtheAccusativearticle
ψυχὰςsoulsAccusativedirect object of ἀνασκευάζοντεςψυχή: 'soul, life, self'; the troublemakers have unsettled the Gentile believers at their core identity.
ὑμῶνyourGenitivepossessive genitive
οἷςto whomDativedative relative pronoun (antecedent: τινές)
οὐnotnegation
διεστειλάμεθαwe gave instructionAor Mid Indic 1 Pl · διαστέλλωmain verb (relative clause — formal disavowal)→ constative aorist (the absence of any mandate — a negative historical fact)διαστέλλω: 'command, instruct'; the mid./pass. = 'give orders to'; the council formally repudiates the teachers — no mandate was given.
25

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

it seemed good to us, having come to one accord, to select men and send them to you with our beloved Barnabas and Paul,

Positive resolutionasyndetonThe same ἔδοξεν formula (v.22) now appears inside the letter's body. The adverb ὁμοθυμαδόν ('with one accord') is a key Lukan word for the community's unanimity (cf. 1:14; 2:1, 46; 4:24; 5:12). Paul and Barnabas are now described as 'beloved' (ἀγαπητοῖς) by the Jerusalem leadership — a warm commendation.
ἔδοξενit seemed goodAor Act Indic 3 Sg · δοκέωmain verb (impersonal, letter body resuming the decision)→ constative aorist
ἡμῖνto usDativedative (subject of impersonal ἔδοξεν)
γενομένοιςhaving comeAor Mid Ptc Dat Pl Masc · γίνομαιattendant circumstance participle (agreeing with ἡμῖν)→ constative aorist (the achieving of unanimity as a single event)γίνομαι: 'become'; γενόμενοι ὁμοθυμαδόν = 'having become of one accord.'
ὁμοθυμαδὸνwith one accordadverb (manner)ὁμοθυμαδόν: 'with one accord, unanimously'; a compound (ὁμο- + θυμός, 'same mind/passion'); a key Lukan ecclesiological term for the community's Spirit-given unity (cf. 1:14; 2:1; 4:24).
ἐκλεξαμένοιςhaving selectedAor Mid Ptc Dat Pl Masc · ἐκλέγομαιattendant circumstance participle (agreeing with ἡμῖν)→ constative aorist (the selection as a completed act)
ἄνδραςmenAccusativedirect object of ἐκλεξαμένοις
πέμψαιto sendAor Act Inf · πέμπωinfinitive (content of ἔδοξεν)→ constative aorist
πρὸςtopreposition + accusative (direction)
ὑμᾶςyouAccusativeobject of πρός (the Antioch community)
σὺνwithpreposition + dative (accompaniment)
τοῖςtheDativearticle
ἀγαπητοῖςbelovedDativeattributive adjective (commendatory epithet)ἀγαπητός: 'beloved, dear'; the Jerusalem council's warm endorsement of Paul and Barnabas — they are 'our beloved.'
ἡμῶνourGenitivepossessive genitive
ΒαρναβᾷBarnabasDativedative of accompaniment (apposition to ἀγαπητοῖς)
καὶandcoordinating conjunction
ΠαύλῳPaulDativedative of accompaniment
26

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

men who have given over their lives for the name of our Lord Jesus Christ.

Elaboration (apposition within letter)asyndetonThe perfect participle παραδεδωκόσιν ('having given over') underscores the ongoing significance of Paul and Barnabas's missionary risk — they have hazarded their lives, and that standing commitment still defines them. The phrase ὑπὲρ τοῦ ὀνόματος echoes Acts 5:41 (the apostles rejoicing to suffer for the Name).
ἀνθρώποιςmenDativedative (resumptive apposition to Βαρναβᾷ καὶ Παύλῳ from v.25)ἄνθρωπος: 'man, human being'; the generic word emphasizes their humanity — they are human witnesses, not divine.
παραδεδωκόσινwho have given overPerf Act Ptc Dat Pl Masc · παραδίδωμιattributive participle (characterizing the two men)→ intensive perfect (a commitment that still defines them)παραδίδωμι: 'hand over, give up, surrender'; here reflexive — 'having given over their very lives.' The verb is used of Jesus' arrest (3:13) and of martyrdom.
τὰςtheAccusativearticle
ψυχὰςlivesAccusativedirect object of παραδεδωκόσινψυχή: 'soul, life, self'; τὰς ψυχὰς αὐτῶν = 'their lives' — the totality of their persons placed at risk for mission.
αὐτῶνtheirGenitivepossessive genitive
ὑπὲρforpreposition + genitive (behalf/on account of)
τοῦtheGenitivearticle
ὀνόματοςnameGenitivegenitive of reference (the Name as the cause)ὄνομα: 'name'; 'the Name' (τὸ ὄνομα) as shorthand for the person and authority of Jesus (cf. Acts 4:12; 5:41; 9:16).
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of possession
ἡμῶνourGenitivepossessive genitive
ἸησοῦJesusGenitivegenitive (apposition to κυρίου)
ΧριστοῦChristGenitivegenitive (apposition: title with name)
27

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

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

Inference / actionοὖνThe perfect ἀπεστάλκαμεν ('we have sent') is epistolary perfect — from the recipients' perspective, the sending is already accomplished when they read the letter. The phrase διὰ λόγου ἀπαγγέλλοντας ('reporting by word') indicates oral supplementation of the written letter — the delegates can answer questions the letter does not anticipate.
ἀπεστάλκαμενwe have sentPerf Act Indic 1 Pl · ἀποστέλλωmain verb (epistolary perfect)→ intensive perfect (the sending as completed act with present consequence)ἀποστέλλω: 'send out, dispatch'; the episolary perfect presents the sending as accomplished from the reader's vantage point.
οὖνthereforeinferential particle
ἸούδανJudasAccusativedirect object
καὶandcoordinating conjunction
ΣιλᾶνSilasAccusativedirect object
καὶalsoadverbial καί (also, additionally)
αὐτοὺςthemselvesAccusativeaccusative (emphatic: they themselves, in addition to the letter)
διὰbypreposition + genitive (means)
λόγουwordGenitivegenitive of instrument (διὰ λόγου = by word of mouth)λόγος: 'word'; διὰ λόγου = 'orally, by word of mouth' — the delegates supplement the letter with live exposition.
ἀπαγγέλλονταςreportingPres Act Ptc Acc Pl Masc · ἀπαγγέλλωmodal participle (manner of the delegates' mission)→ progressive present (the ongoing verbal report)ἀπαγγέλλω: 'report, announce, declare'; a formal word for official communication.
τὰtheAccusativearticle
αὐτάsame thingsAccusativedirect object of ἀπαγγέλλοντας (τὰ αὐτά = the same things as in the letter)
28

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

For it seemed good to the Holy Spirit and to us to place no greater burden upon you than these necessary things:

Ground (theological basis of the decree)γάρThe third ἔδοξεν in the chapter is theologically the most important: 'it seemed good to the Holy Spirit and to us' (τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν). The Holy Spirit is placed first as co-author — the decree is not merely conciliar but pneumatic. The word ἐπάναγκες ('necessary things') is a NT hapax.
ἔδοξενit seemed goodAor Act Indic 3 Sg · δοκέωmain verb (impersonal)→ constative aorist
γὰρforexplanatory/causal particle
τῷtheDativearticle
πνεύματιSpiritDativedative (subject of impersonal ἔδοξεν: first and foremost)πνεῦμα: 'spirit, Spirit'; the Holy Spirit is listed first as co-author of the decree — an extraordinary claim.
τῷtheDativearticle
ἁγίῳholyDativeattributive adjective
καὶandcoordinating conjunction (πνεύματι ... καὶ ἡμῖν = Spirit and we together)
ἡμῖνto usDativedative (subject of impersonal: second, after the Spirit)
μηδὲνnothingAccusativedirect object of ἐπιτίθεσθαι (μηδὲν ... βάρος = no burden at all)μηδείς: 'nothing, no one'; the strong negation underscores the minimal nature of the requirement.
πλέονgreaterAccusativepredicate adjective (comparative: no greater burden)πλέον: comparative of πολύς; 'more, greater'; μηδὲν πλέον = 'nothing more than' — a minimal standard.
ἐπιτίθεσθαιto place uponPres Mid Inf · ἐπιτίθημιinfinitive (content of ἔδοξεν)→ present (as ongoing practice)ἐπιτίθημι: 'place upon'; the same word Peter used in v.10 for the intolerable yoke — now the council deliberately limits what is placed on the Gentiles.
ὑμῖνupon youDativedative of disadvantage
βάροςburdenAccusativedirect object of ἐπιτίθεσθαιβάρος: 'weight, burden'; the word echoes and answers Peter's ζυγόν (v.10) — instead of a yoke, only a minimal burden.
πλὴνexceptexceptive particle (πλὴν + genitive: except these)πλήν: 'except, but'; introduces the four exceptions that are 'necessary.'
τούτωνtheseGenitivedemonstrative genitive (object of πλήν)
τῶνtheGenitivearticle
ἐπάναγκεςnecessary thingsGenitivegenitive substantive adjective (things that are necessary)ἐπάναγκες: 'necessarily, of necessity'; NT hapax; the neuter adjective used substantivally — 'the necessary things.' The prefix ἐπ- + ἀνάγκη intensifies.
29

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

to abstain from things sacrificed to idols, and blood, and things strangled, and sexual immorality; by keeping yourselves from these things you will do well. Farewell.

Enumeration (the decree) + closingasyndetonThe four prohibitions parallel v.20 but in a slightly different order: idol-food (εἰδωλόθυτα — the full compound replaces ἀλισγήματα τῶν εἰδώλων), blood, strangled things, sexual immorality. The closing ἐξ ὧν ... εὖ πράξετε echoes the conventional Greek letter-closing idiom (cf. 2 Macc 9:19). Ἔρρωσθε is the standard Hellenistic epistolary farewell.
ἀπέχεσθαιto abstain fromPres Mid Inf · ἀπέχωinfinitive (content of necessary things — spelling out the four prohibitions)→ present (continuous, ongoing abstention)ἀπέχω: 'hold away from, abstain'; the same verb as v.20 — the letter body repeats James's judgment verbatim.
εἰδωλοθύτωνthings sacrificed to idolsGenitivegenitive (object of ἀπέχεσθαι: first prohibition)εἰδωλόθυτον: 'thing sacrificed to an idol'; a compound (εἴδωλον + θύω); this is the standard NT term (cf. 1 Cor 8:1, 4, 7, 10; 10:19; Rev 2:14, 20).
καὶandcoordinating conjunction
αἵματοςbloodGenitivegenitive (second prohibition)
καὶandcoordinating conjunction
πνικτῶνthings strangledGenitivegenitive (third prohibition)πνικτός: 'strangled'; animals killed without draining blood; the Western text omits this item.
καὶandcoordinating conjunction
πορνείαςsexual immoralityGenitivegenitive (fourth prohibition)
ἐξfrompreposition + genitive (source/separation)
ὧνwhichGenitivegenitive relative pronoun (antecedent: the four prohibitions)
διατηροῦντεςkeepingPres Act Ptc Nom Pl Masc · διατηρέωconditional/temporal participle (if/when you keep yourselves)→ progressive present (ongoing vigilance)διατηρέω: 'keep carefully, preserve'; the δια- intensifies — thoroughgoing, sustained observance.
ἑαυτοὺςyourselvesAccusativereflexive direct objectἑαυτός: reflexive pronoun 'yourself/selves'; the believer's own responsibility — self-discipline, not merely external compulsion.
εὖwelladverb (manner)εὖ: 'well'; εὖ πράξετε = 'you will do well/fare well' — a conventional Greek expression (cf. 3 John 6) that serves as the letter's functional close.
πράξετεyou will doFut Act Indic 2 Pl · πράσσωmain verb→ predictive future (the promised outcome of obedience)πράσσω: 'do, practice, act'; εὖ πράξετε = the standard letter-closing idiom.
ἜρρωσθεFarewellPerf Pass Impv 2 Pl · ῥώννυμιepistolary farewell (perfect passive imperative = 'be strengthened, be well')→ intensive perfect (standing state of good health wished)ῥώννυμι: 'strengthen'; Ἔρρωσθε = 'Be strong, Farewell' — the standard Hellenistic letter valediction (cf. 23:30; 2 Macc 11:21, 33).
30

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

So then, when they were dismissed, they went down to Antioch, and having gathered the multitude together, they delivered the letter.

Narrative continuationμὲν οὖνThe μὲν οὖν again marks a Lukan narrative transition (cf. v.3). The participle ἀπολυθέντες ('having been dismissed') reflects the formal end of the council — they are released to go, with authority. The plural verb refers to the whole delegation (Judas, Silas, Paul, Barnabas).
ΟἱTheyNominativearticle used as pronoun (subject)
μὲνindeedparticle (μὲν οὖν transition)
οὖνthereforeinferential particle (μὲν οὖν transition)
ἀπολυθέντεςhaving been dismissedAor Pass Ptc Nom Pl Masc · ἀπολύωtemporal participle (antecedent action)→ constative aorist (the dismissal from the council)ἀπολύω: 'release, dismiss'; the passive marks the council's authority — the delegates leave with official release.
κατῆλθονthey went downAor Act Indic 3 Pl · κατέρχομαιmain verb→ constative aorist (the journey as completed event)κατέρχομαι: 'come/go down'; from Jerusalem to Antioch is always 'down' — geographic and theological direction.
εἰςtopreposition + accusative (destination)
ἈντιόχειανAntiochAccusativeaccusative of destination
καὶandcoordinating conjunction
συναγαγόντεςhaving gatheredAor Act Ptc Nom Pl Masc · συνάγωtemporal/attendant circumstance participle→ constative aorist (the assembly as completed act)συνάγω: 'gather together'; the delegates convene the full congregation to hear the letter — a formal community event.
τὸtheAccusativearticle
πλῆθοςmultitudeAccusativedirect object of συναγαγόντεςπλῆθος: 'multitude, full assembly'; the whole Antioch congregation — the decision affects them all.
ἐπέδωκανthey deliveredAor Act Indic 3 Pl · ἐπιδίδωμιmain verb (second clause)→ constative aorist (the handing over of the letter)ἐπιδίδωμι: 'hand over, deliver'; the official presentation of the letter to the community.
τὴνtheAccusativearticle
ἐπιστολήνletterAccusativedirect objectἐπιστολή: 'letter, epistle'; from ἐπιστέλλω (v.20) — the letter that implements the council's decree.
31

ἀναγνόντες δὲ ἐχάρησαν ἐπὶ τῇ παρακλήσει.

And when they read it, they rejoiced at the encouragement.

Narrative continuationδέThe community's response (ἐχάρησαν) picks up the joy-theme of v.3 (χαρὰν μεγάλην). The παράκλησις ('encouragement, consolation') is a key Lukan-Pauline word for the Spirit's work through Scripture and community (cf. Acts 4:36: Barnabas = 'son of encouragement').
ἀναγνόντεςhaving readAor Act Ptc Nom Pl Masc · ἀναγινώσκωtemporal participle (antecedent action)→ constative aorist (the reading as a single event)ἀναγινώσκω: 'read aloud'; the public oral reading of the letter to the gathered assembly.
δέandnarrative connective
ἐχάρησανthey rejoicedAor Pass Indic 3 Pl · χαίρωmain verb→ ingressive aorist (the onset of joy at hearing the letter)χαίρω: 'rejoice, be glad'; the ingressive aorist captures the moment the community's burden is lifted — joy breaks out.
ἐπὶatpreposition + dative (cause/ground of emotion)
τῇtheDativearticle
παρακλήσειencouragementDativedative (object of ἐπί: cause of joy)παράκλησις: 'encouragement, consolation, exhortation'; from παρακαλέω; the letter is experienced as the Spirit's encouragement — not condemnation.
32

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

And Judas and Silas, being themselves also prophets, encouraged the brothers with many words and strengthened them.

ElaborationτεThe characterization of Judas and Silas as προφῆται ('prophets') grounds their pastoral ministry in pneumatic authority — they supplement the letter with prophetic encouragement. The pair of verbs παρεκάλεσαν ('encouraged') and ἐπεστήριξαν ('strengthened') are a Lukan doublet for the full pastoral work.
ἸούδαςJudasNominativesubject
τεbothcorrelative particle (τε ... καί = both ... and)
καὶandcoordinating conjunction (τε ... καί)
ΣιλᾶςSilasNominativesubject (paired with Judas)
καὶalsoadverbial καί (also, themselves too)
αὐτοὶthemselvesNominativeemphatic pronoun (in apposition, reinforcing their own prophetic character)
προφῆταιprophetsNominativepredicate nominative (with ὄντες)προφήτης: 'prophet'; in Acts, prophets are Spirit-gifted speakers of edification, exhortation, and consolation (1 Cor 14:3; Acts 11:27–28; 13:1).
ὄντεςbeingPres Act Ptc Nom Pl Masc · εἰμίcausal/circumstantial participle (because they were prophets)→ progressive present (their standing identity as prophets)εἰμί: 'to be'; the present participle with predicate noun describes their inherent, ongoing character.
διὰwithpreposition + genitive (instrument/means)
λόγουwordGenitivegenitive of instrumentλόγος: 'word'; διὰ λόγου πολλοῦ = 'with much speaking/many words' — extensive, substantive oral ministry.
πολλοῦmuchGenitiveattributive adjective
παρεκάλεσανencouragedAor Act Indic 3 Pl · παρακαλέωmain verb→ constative aorist (the encouragement as a whole)παρακαλέω: 'encourage, exhort, comfort'; the prophetic ministry of the Spirit through speech.
τοὺςtheAccusativearticle
ἀδελφοὺςbrothersAccusativedirect object
καὶandcoordinating conjunction
ἐπεστήριξανstrengthenedAor Act Indic 3 Pl · ἐπιστηρίζωmain verb (second, paired with παρεκάλεσαν)→ constative aorist (the strengthening as a whole)ἐπιστηρίζω: 'strengthen, support, prop up'; used at 14:22 and 18:23 for the apostolic work of consolidating converts in faith.
33

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

And after spending some time, they were sent back in peace from the brothers to those who had sent them.

Narrative continuationδέThe phrase μετ᾽ εἰρήνης ('in peace') echoes the letter's farewell (Ἔρρωσθε, v.29) and the Hebrew shalom of the dismissal — the council's resolution has restored שׁלוֹם to the community. Note: verse 34 is absent from the critical text (see text_note).
ποιήσαντεςhaving spentAor Act Ptc Nom Pl Masc · ποιέωtemporal participle (antecedent action)→ constative aorist (the sojourn as completed)ποιέω: 'do, make'; χρόνον ποιεῖν = 'to spend time' — a Lukan idiom (cf. 20:3; 18:23).
δέandnarrative connective
χρόνονtimeAccusativeaccusative of extent of timeχρόνος: 'time'; the unspecified duration suggests a meaningful stay, not a brief visit.
ἀπελύθησανthey were sent backAor Pass Indic 3 Pl · ἀπολύωmain verb→ constative aorist (the formal dismissal)ἀπολύω: 'release, dismiss, send away'; the formal community farewell.
μετ᾽withpreposition + genitive (accompaniment: with peace)
εἰρήνηςpeaceGenitivegenitive of accompanimentεἰρήνη: 'peace'; the OT shalom of communal wholeness and restored relationships — the crisis is resolved.
ἀπὸfrompreposition + genitive (agent/source of dismissal)
τῶνtheGenitivearticle
ἀδελφῶνbrothersGenitivegenitive agent (the Antioch community sends them back)
πρὸςtopreposition + accusative (direction)
τοὺςthoseAccusativearticle (with participle as substantive)
ἀποστείλανταςwho had sentAor Act Ptc Acc Pl Masc · ἀποστέλλωsubstantival participle (object of πρός)→ constative aorist (the prior act of sending)ἀποστέλλω: 'send out'; the Jerusalem church that commissioned them in v.22.
αὐτούςthemAccusativedirect object of ἀποστείλαντας
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, along with many others also.

Narrative continuation (note: v.34 omitted)δέVerse 34 is omitted by the critical text (see text_note). The imperfect διέτριβον ('were remaining') pictures an extended, settled ministry at Antioch — a base of operations. The two participles διδάσκοντες καὶ εὐαγγελιζόμενοι are the twin activities of the settled Christian teacher-evangelist.
ΠαῦλοςPaulNominativesubject
δέbutnarrative connective (mild contrast: Judas goes back, Paul stays)
καὶandcoordinating conjunction
ΒαρναβᾶςBarnabasNominativesubject (paired with Παῦλος)
διέτριβονwere remainingImperf Act Indic 3 Pl · διατρίβωmain verb→ progressive imperfect (extended, ongoing stay)διατρίβω: 'spend time, remain, stay'; used for periods of residence in Acts (12:19; 14:3, 28; 16:12; 20:6).
ἐνinpreposition + dative (location)
ἈντιοχείᾳAntiochDativedative of location
διδάσκοντεςteachingPres Act Ptc Nom Pl Masc · διδάσκωmodal participle (manner of the stay)→ progressive present (ongoing teaching ministry)διδάσκω: 'teach'; systematic, ongoing instruction of the community.
καὶandcoordinating conjunction
εὐαγγελιζόμενοιpreaching the good newsPres Mid Ptc Nom Pl Masc · εὐαγγελίζωmodal participle (second mode of ministry)→ progressive present (ongoing evangelistic proclamation)εὐαγγελίζω: 'proclaim good news, evangelize'; paired with διδάσκω as the Pauline ministry doublet.
μετὰwithpreposition + genitive (accompaniment)
καὶalsoadverbial καί (also)
ἑτέρωνothersGenitivegenitive of accompanimentἕτερος: 'other, another of a different kind'; ἑτέρων πολλῶν = 'many others' — the Antioch church has multiple teachers and evangelists.
πολλῶνmanyGenitiveattributive adjective
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of εὐαγγελιζόμενοι (and διδάσκοντες)λόγος: 'word'; ὁ λόγος τοῦ κυρίου = 'the word of the Lord' — the gospel message, personalized to its divine source.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of source/originκύριος: 'Lord'; the risen Jesus as the source and authority of the proclaimed word.
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.

And after some days Paul said to Barnabas: 'Let us return and visit the brothers in every city in which we proclaimed the word of the Lord, to see how they are.'

Narrative transitionδέPaul's proposal (ἐπισκεψώμεθα = 'let us visit/look in on') uses the same verb as God's saving 'visitation' of the Gentiles in v.14 (ἐπεσκέψατο) — the missionaries continue God's pastoral oversight. The indirect question πῶς ἔχουσιν ('how they are faring') is a standard welfare inquiry.
Μετὰafterpreposition + accusative (temporal)
δέandnarrative connective
τιναςsomeAccusativeattributive (indefinite modifier of ἡμέρας)
ἡμέραςdaysAccusativeaccusative of time (object of μετά)ἡμέρα: 'day'; the temporal marker sets an interval after the council and the Silas-Judas ministry.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist (the proposal as a single speech act)
πρὸςtopreposition + accusative (addressee)
ΒαρναβᾶνBarnabasAccusativeobject of πρός
ΠαῦλοςPaulNominativesubject (post-verbal)
ἘπιστρέψαντεςReturningAor Act Ptc Nom Pl Masc · ἐπιστρέφωattendant circumstance participle (preceding action)→ constative aorist (the return as completed act)ἐπιστρέφω: 'return, turn back'; the missionaries revisiting is a return to the same territories.
δὴindeedparticle (emphatic/hortatory with subjunctive)δή: an emphatic particle that intensifies the subjunctive proposal — 'let us indeed go.'
ἐπισκεψώμεθαlet us visitAor Mid Subj 1 Pl · ἐπισκέπτομαιmain verb (hortatory subjunctive: let us visit)→ constative aorist (the visitation as a proposed completed act)ἐπισκέπτομαι: 'visit, look after, care for'; cf. v.14 where God 'visited' the Gentiles — the missionaries continue God's pastoral mission.
τοὺςtheAccusativearticle
ἀδελφοὺςbrothersAccusativedirect object
κατὰin everypreposition + accusative (distributive)
πόλινcityAccusativeobject of κατά (distributive: city by city)
πᾶσανeveryAccusativeattributive adjective
ἐνinpreposition + dative (relative clause antecedent construction)
αἷςwhichDativedative relative pronoun (antecedent: πόλιν πᾶσαν)
κατηγγείλαμενwe proclaimedAor Act Indic 1 Pl · καταγγέλλωverb of relative clause→ constative aorist (the first-journey proclamation)καταγγέλλω: 'proclaim, announce'; the formal proclamation of the gospel — the same cities of Acts 13–14.
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of κατηγγείλαμεν
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of source
πῶςhowinterrogative adverb (indirect question)
ἔχουσινthey are faringPres Act Indic 3 Pl · ἔχωverb of indirect question→ gnomic present (their current state)ἔχω: 'have, be'; πῶς ἔχουσιν = 'how they are doing/faring' — a welfare idiom.
37

Βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον·

And Barnabas wanted to take with them John also, the one called Mark.

Contrast / complicationδέThe imperfect ἐβούλετο ('was wanting') signals a strong, persistent desire from Barnabas's side. John Mark is the cousin of Barnabas (Col 4:10) and the narrator of the Second Gospel — he had abandoned the first journey in Pamphylia (Acts 13:13), which is the source of Paul's objection.
ΒαρναβᾶςBarnabasNominativesubject
δέandnarrative connective (mild contrast with Paul)
ἐβούλετοwas wantingImperf Mid Indic 3 Sg · βούλομαιmain verb→ conative imperfect (attempted or desired action)βούλομαι: 'want, wish, intend'; the imperfect here is conative — Barnabas persistently wanted this, pressed for it.
συμπαραλαβεῖνto take along withAor Act Inf · συμπαραλαμβάνωcomplementary infinitive→ constative aoristσυμπαραλαμβάνω: 'take along with'; a compound verb (σύν + παρά + λαμβάνω); used at 12:25 and 13:5 for John Mark's earlier inclusion.
καὶalsoadverbial καί (also, too)
τὸνtheAccusativearticle
ἸωάννηνJohnAccusativedirect object of συμπαραλαβεῖνἸωάννης: John; the Hebrew/Aramaic name (= God is gracious); used alongside the Latin cognomen Μᾶρκος.
τὸνthe oneAccusativearticle (with participle)
καλούμενονcalledPres Pass Ptc Acc Sg Masc · καλέωattributive participle (Lukan naming formula)→ gnomic present (standing name designation)
ΜᾶρκονMarkAccusativeaccusative (the Latin cognomen: object of καλούμενον)Μᾶρκος: Mark (Latin Marcus); cousin of Barnabas (Col 4:10); traditionally the author of the Second Gospel; he deserted the first journey (Acts 13:13).
38

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

But Paul thought it best not to take with them the one who had deserted them from Pamphylia and had not gone with them to the work.

Contrast / counter-positionδέPaul's imperfect ἠξίου ('was deeming worthy, insisted') is also conative — a persistent counter-position. The word ἀποστάντα ('who had deserted') is the aorist participle of ἀφίστημι — the same root as 'apostasy.' Luke uses strong language but does not editorialize; both positions are presented as sincere.
ΠαῦλοςPaulNominativesubject
δέbutadversative connective (contrast with Barnabas)
ἠξίουthought it bestImperf Act Indic 3 Sg · ἀξιόωmain verb→ conative imperfect (Paul's persistent insistence)ἀξιόω: 'consider worthy, deem it right, insist'; the imperfect mirrors Barnabas's βούλετο — two equally persistent, opposing convictions.
τὸνthe oneAccusativearticle (with participle as substantive)
ἀποστάνταwho had desertedAor Act Ptc Acc Sg Masc · ἀφίστημιsubstantival participle (object of μὴ συμπαραλαμβάνειν)→ constative aorist (the desertion as a completed, defining past event)ἀφίστημι: 'depart, withdraw, desert'; the ἀπό prefix plus ἵστημι = 'stand away from'; the same root as 'apostasy' — Paul treats the Pamphylian withdrawal as a serious defection.
ἀπ᾽frompreposition + genitive (separation)
αὐτῶνthemGenitivegenitive of separation (deserted from them)
ἀπὸfrompreposition + genitive (place of desertion)
ΠαμφυλίαςPamphyliaGenitivegenitive of placeΠαμφυλία: the coastal region of southern Asia Minor; John Mark left the mission there (Acts 13:13) — the specific departure-point that defines his unreliability in Paul's view.
καὶandcoordinating conjunction
μὴnotnegation (with participle: he did not go)
συνελθόνταhaving gone withAor Act Ptc Acc Sg Masc · συνέρχομαιsubstantival participle (second characterization of Mark, parallel to ἀποστάντα)→ constative aorist (the failure to accompany — a completed negative event)συνέρχομαι: 'come/go together with'; the failure to continue with them to the work is Paul's second charge.
αὐτοῖςwith themDativedative of accompaniment
εἰςtopreposition + accusative (direction/purpose)
τὸtheAccusativearticle
ἔργονworkAccusativeaccusative of direction (the missionary work as the goal)ἔργον: 'work, deed'; τὸ ἔργον = 'the work' — the specific missionary task they had been sent to do (cf. 13:2; 14:26).
μὴnotnegation (with infinitive: Paul judges they should not take him)
συμπαραλαμβάνεινto take along withPres Act Inf · συμπαραλαμβάνωcomplementary infinitive (object of ἠξίου)→ present (as ongoing decision for the whole journey)
τοῦτονthis oneAccusativedirect object of συμπαραλαμβάνειν (emphatic demonstrative: 'this fellow')οὗτος: demonstrative 'this one'; the emphatic demonstrative may carry a tinge of dismissal — 'this person.'
39

ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾽ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον·

And a sharp disagreement arose, so that they separated from one another, and Barnabas took Mark and sailed away to Cyprus.

Narrative consequenceδέThe noun παροξυσμός ('sharp contention, paroxysm') is a medical term (from παροξύνω, 'to sharpen, exasperate') meaning a sharp exacerbation — Luke uses it without moral judgment. The ὥστε + infinitive expresses result. Note that Barnabas departs for Cyprus — the island of his origin (Acts 4:36), where the first mission began (Acts 13:4).
ἐγένετοaroseAor Mid Indic 3 Sg · γίνομαιmain verb→ ingressive aorist (the onset of the contention)γίνομαι: 'become, arise'; the ingressive aorist captures the moment the sharp disagreement erupted.
δέandnarrative connective
παροξυσμὸςsharp disagreementNominativesubjectπαροξυσμός: 'sharp contention, paroxysm'; from παρά + ὀξύς ('sharp'); a medical term for acute exacerbation; in the LXX used of God's anger (Deut 29:28 LXX) and here of intense human conflict.
ὥστεso thatresult conjunction (ὥστε + infinitive = actual result)
ἀποχωρισθῆναιto separateAor Pass Inf · ἀποχωρίζωinfinitive of result (with ὥστε)→ constative aorist (the separation as a completed event)ἀποχωρίζω: 'separate, divide apart'; the passive may suggest neither party is solely responsible — they are separated.
αὐτοὺςthemAccusativesubject accusative of infinitive
ἀπ᾽frompreposition + genitive (separation)
ἀλλήλωνone anotherGenitivereciprocal pronoun (genitive of separation)ἀλλήλων: 'one another, each other'; the mutual separation — both depart from the partnership, not just one.
τόνtheAccusativearticle (with τε as part of τόν τε ... construction)
τεandparticle (linking to the subsequent action)
ΒαρναβᾶνBarnabasAccusativesubject accusative of infinitive (ἐκπλεῦσαι)
παραλαβόνταhaving takenAor Act Ptc Acc Sg Masc · παραλαμβάνωattendant circumstance participle→ constative aorist (taking Mark as a completed act preceding sailing)παραλαμβάνω: 'take, take along'; Barnabas takes Mark — the verb Barnabas and Paul had disputed.
τὸνtheAccusativearticle
ΜᾶρκονMarkAccusativedirect object of παραλαβόντα
ἐκπλεῦσαιto sail awayAor Act Inf · ἐκπλέωinfinitive of result/action (with τόν τε Βαρναβᾶν as subject accusative)→ constative aorist (the departure as completed event)ἐκπλέω: 'sail out, sail away'; the ἐκ- prefix marks departure — Barnabas sails away from Antioch.
εἰςtopreposition + accusative (destination)
ΚύπρονCyprusAccusativeaccusative of destinationΚύπρος: the island of Cyprus; Barnabas's homeland (Acts 4:36) and the site of the first mission (Acts 13:4) — he returns home.
40

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

But Paul chose Silas and departed, having been commended to the grace of the Lord by the brothers.

Narrative continuation (Paul's parallel departure)δέThe aorist ἐπιλεξάμενος ('having chosen') is decisive and focused — Paul selects Silas from the Jerusalem delegation already at Antioch (v.32–33). The passive participle παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν ('having been commended to the grace of the Lord by the brothers') parallels Acts 14:26 and marks the Antioch church's formal commissioning — Paul has the community's blessing, implying Barnabas did not seek it.
ΠαῦλοςPaulNominativesubject
δέbutadversative connective
ἐπιλεξάμενοςhaving chosenAor Mid Ptc Nom Sg Masc · ἐπιλέγωattendant circumstance participle (preceding departure)→ constative aorist (the selection as a completed act)ἐπιλέγω: 'choose, select'; the ἐπι- prefix adds focus — Paul selects specifically, deliberately.
ΣιλᾶνSilasAccusativedirect object of ἐπιλεξάμενοςΣιλᾶς: Silas/Silvanus; a Roman citizen (Acts 16:37), a prophet (v.32), a Jerusalem community leader (v.22) — Paul's ideal partner.
ἐξῆλθενdepartedAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aorist (the departure from Antioch)ἐξέρχομαι: 'go out, depart'; Paul departs — the second great missionary journey begins.
παραδοθεὶςhaving been commendedAor Pass Ptc Nom Sg Masc · παραδίδωμιattendant circumstance participle (manner of departure: with communal blessing)→ constative aorist (the formal commissioning)παραδίδωμι: 'hand over, commend, entrust'; cf. 14:26 where the identical formula closes the first journey — communal sending with prayer.
τῇto theDativearticle
χάριτιgraceDativedative of indirect object (entrusted to the grace of the Lord)χάρις: 'grace'; the same χάρις that saves (v.11) now commissions — mission operates under grace.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of possession
ὑπὸbypreposition + genitive (agent with passive)
τῶνtheGenitivearticle
ἀδελφῶνbrothersGenitivegenitive agent (the Antioch community)ἀδελφός: 'brother'; the church's formal farewell — contrast Barnabas, who is not described as receiving this commissioning.
41

διήρχετο δὲ τὴν Συρίαν καὶ [τὴν] Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας.

And he went through Syria and Cilicia, strengthening the churches.

Narrative continuationδέThe chapter closes with the imperfect διήρχετο ('was going through') — Paul's ongoing, progressive journey strengthening the churches. The participle ἐπιστηρίζων ('strengthening') echoes v.32 and Acts 14:22; it frames the whole journey as pastoral consolidation — the same word used of the Jerusalem delegates' ministry at Antioch. The chapter ends in motion.
διήρχετοwas going throughImperf Mid Indic 3 Sg · διέρχομαιmain verb→ progressive imperfect (ongoing journey through the regions)διέρχομαι: 'pass through'; the imperfect marks the journey as extended and ongoing — the second journey begins.
δέandnarrative connective
τὴνtheAccusativearticle
ΣυρίανSyriaAccusativeaccusative of extent (region traversed)Συρία: the province of Syria; Paul heads overland from Antioch through his home territory.
καὶandcoordinating conjunction
τὴνtheAccusativearticle (bracketed as text-critically uncertain in some witnesses)
ΚιλικίανCiliciaAccusativeaccusative of extentΚιλικία: Paul's home province; Tarsus is here; the churches of Cilicia were likely founded during Paul's early ministry (cf. Gal 1:21).
ἐπιστηρίζωνstrengtheningPres Act Ptc Nom Sg Masc · ἐπιστηρίζωmodal participle (manner and purpose of the journey)→ progressive present (ongoing, continuous strengthening throughout the journey)ἐπιστηρίζω: 'strengthen, support'; the same verb used at 14:22 and in v.32 — the pastoral goal of the whole journey.
τὰςtheAccusativearticle
ἐκκλησίαςchurchesAccusativedirect object of ἐπιστηρίζωνἐκκλησία: 'assembly, church'; the local congregations planted in the first journey — now revisited and strengthened. The chapter ends with the church in view.