The Meaning of Acts 15:2 Explained

Acts 15:2

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

YLT: there having been, therefore, not a little dissension and disputation to Paul and Barnabas with them, they arranged for Paul and Barnabas, and certain others of them, to go up unto the apostles and elders to Jerusalem about this question,

Darby: A commotion therefore having taken place, and no small discussion on the part of Paul and Barnabas against them, they arranged that Paul and Barnabas, and certain others from amongst them, should go up to Jerusalem to the apostles and elders about this question.

ASV: And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

KJV Reverse Interlinear

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

What does Acts 15:2 Mean?

Verse Meaning

This situation led to hot debate among the Christians generally. It ended with a decision to move the discussion to Jerusalem and to place the whole matter before the apostles and elders there for a verdict. This general procedure was common in the Greco-Roman world. [1] Men from Antioch accompanied Paul and Barnabas, as witnesses undoubtedly, to protect Paul and Barnabas from accusations of distorting the facts.

Context Summary

Acts 15:1-11 - One Way Of Salvation For All
Paul and Barnabas were quietly resting in Antioch after their arduous toils, when these persons from Jerusalem stealthily commenced to undermine their influence. They contended that the way from paganism to Christ must be through Moses. They especially insisted that Gentiles must become Jews by submitting to the initial rite of Judaism. This insidious teaching followed Paul throughout his life, and extracted from him many of the noble arguments and appeals of his epistles. We can easily understand the vehemence with which he protested.
Finally it was determined to submit the question to the judgment of the Apostles and elders in Jerusalem. The journey thither was a triumphal progress. The story of the seal that God had placed on all the labors of the two missionaries not only filled all hearts with joy, but was the conclusive answer to the Judaizing teachers who were the cause of all the trouble. The first great address at the solemn conclave was by Peter, who quoted his own experience at the house of Cornelius to prove that God at least made no difference between Jew and Gentile. Notice his statement that the believing heart is cleansed by receiving the Holy Spirit, Acts 15:11. [source]

Chapter Summary: Acts 15

1  Great dissensions arise regarding circumcision
5  The apostles consult about it,
22  and send their determination by letters to the churches
36  Paul and Barnabas, thinking to visit the brothers together,
39  disagree, and travel different ways

Greek Commentary for Acts 15:2

When Paul and Barnabas had no small dissension and questioning with them [Γενομενης στασεως και ζητησεως ουκ ολιγης τωι Παυλωι και αρναβαι προς αυτους]
Genitive absolute of second aorist middle participle of γινομαι — ginomai genitive singular agreeing with first substantive στασεως — staseōs Literally, “No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them “ Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in Luke 23:25; Acts 19:40) as in Acts 23:7. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians 2:15-21). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). [source]
The brethren appointed [εταχαν]
“The brethren” can be supplied from Acts 15:1 and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb εταχαν — etaxan Certainly Titus (Galatians 2:1, Galatians 2:3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. The apostles and elders Note one article for both (cf. “the apostles and the brethren” in Acts 11:1). “Elders” now (Acts 11:30) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution. [source]
Certain others of them [τινας αλλους]
Certainly Titus (Galatians 2:1, Galatians 2:3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. [source]
The apostles and elders [τους αποστολους και πρεσβυτερους]
Note one article for both (cf. “the apostles and the brethren” in Acts 11:1). “Elders” now (Acts 11:30) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution. [source]
Question [ζητήματος]
Found only in the Acts, and always of a question in dispute. [source]

Reverse Greek Commentary Search for Acts 15:2

Matthew 10:22 For my name‘s sake [δια το ονομα μου]
In the O.T. as in the Targums and the Talmud “the name” as here stands for the person (Matthew 19:29; Acts 5:41; Acts 9:16; Acts 15:26). “He that endureth to the end” Effective aorist participle with future indicative. [source]
Luke 2:51 Kept [διετήρει]
Only here and Acts 15:29. The preposition διά ,through, indicates close, faithful, persistent keeping, through all the circumstances which might have weakened the impression of the events. Compare Genesis 37:11. [source]
Luke 2:32 Gentiles [ἐθνῶν]
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
John 3:25 A questioning [ζητησις]
Old word from ζητεω — zēteō See Acts 15:2 for the word where also ζητημα — zētēma (question) occurs. ητησις — Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων — Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
Acts 26:3 Questions [ζητημάτων]
See on Acts 15:2. [source]
Acts 21:25 Blood []
See on Acts 15:29. [source]
Acts 18:15 Question []
The best texts read the plural, questions. See on Acts 15:2. [source]
Acts 15:20 Pollutions [ἀλισγημάτων]
A word not found in classical Greek, and only here in the New Testament. The kindred verb ἀλισγεῖν , to pollute, occurs in the Septuagint, Malachi 1:7, and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (Acts href="/desk/?q=ac+15:29&sr=1">Acts 15:29); the flesh of idol sacrifices, of which whatever was not eaten by the worshippers at the feasts in the temples, or given to the priests, was sold in the markets and eaten at home. See 1 Corinthians 10:25-28; and Exodus 34:15. [source]
Acts 13:13 Paul and his company [οι περι Παυλον]
Neat Greek idiom as in Plato, Cratylus 440 C οι περι ερακλειτον — hoi peri Herakleiton On this idiom see Gildersleeve, Syntax, p. 264. It means a man and his followers, “those around Paul.” Now Paul ranks first always in Acts save in Acts 14:2; Acts 15:12, Acts 15:25 for special reasons. Heretofore Saul (Paul) held a secondary position (Acts 9:27; Acts 11:30; Acts 13:1.). “In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself” (Furneaux). [source]
Acts 15:12 Unto Barnabas and Paul [αρναβα και Παυλου]
Note placing Barnabas before Paul as in Acts 15:25, possibly because in Jerusalem Barnabas was still better known than Paul. [source]
Acts 15:20 Pollutions of idols [αλισγηματων]
From αλισγεω — alisgeō only in the lxx and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (ειδωλυτων — eidōluthōn) in Acts 15:29, not to sacrificial meat sold in the market (1 Corinthians 10:27), a matter not referred to here. Cf. Leviticus 17:1-9. All the four items in the position of James (accepting πνικτου — pniktou) are mentioned in Leviticus 17, 18. [source]
Acts 15:21 For Moses [Μωυσης γαρ]
A reason why these four necessary things (Acts 15:28) are named. In every city are synagogues where rabbis proclaim (κηρυσσοντας — kērussontas) these matters. Hence the Gentile Christians would be giving constant offence to neglect them. The only point where modern Christian sentiment would object would be about “things strangled” and “blood” in the sense of any blood left in the animals, though most Christians probably agree with the feeling of James in objecting to blood in the food. If “blood” is taken to be “murder,” that difficulty vanishes. Moses will suffer no loss for these Gentile Christians are not adherents of Judaism. [source]
Acts 15:22 To choose men out of their company [εκλεζαμενους ανδρας εχ αυτων]
Accusative case, though dative just before (τοις αποστολοις — tois apostolois etc.), of first aorist middle participle of εκλεγω — eklegō to select. This loose case agreement appears also in γραπσαντες — grapsantes in Acts 15:23 and in MSS. in Acts 15:25. It is a common thing in all Greek writers (Paul, for instance), especially in the papyri and in the Apocalypse of John. [source]
Acts 15:25 It seemed good unto us [εδοχεν ημιν]
See statement by Luke in Acts 15:22, and now this definite decision is in the epistle itself. It is repeated in Acts 15:28. [source]
Acts 15:25 To choose out men and send them [εκλεχαμενοις ανδρας πεμπσαι]
Precisely the same idiom as in Acts 15:22, “having chosen out to send.” [source]
Acts 15:28 Than these necessary things [plēn toutōn tōn epanagkes)]
This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Acts 15:20, note on Acts 15:21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). [source]
Acts 15:32 Being themselves also prophets [και αυτοι προπηται οντες]
As well as Paul and Barnabas and like Agabus (Acts 11:27-30), for-speakers for Christ who justify the commendation in the letter (Acts 15:27) “with many words” (δια λογου πολλου — dia logou pollou), “with much talk,” and no doubt with kindly words concerning the part played at the Conference by Paul and Barnabas. [source]
Acts 22:17 When I had returned [μοι υποστρεπσαντι]
Note dative μοι — moi with εγενετο — egeneto as in Acts 22:6, genitive μου — mou (genitive absolute with προσευχομενου — proseuchomenou), accusative of general reference με — me with γενεσται — genesthai and with no effort at uniformity, precisely as in Acts 15:22, Acts 15:23 which see. The participle is especially liable to such examples of anacolutha (Robertson, Grammar, p. 439). [source]
Acts 23:7 A dissension [στασις]
This old word for standing or station (Hebrews 9:8) from ιστημι — histēmi to place, we have seen already to mean insurrection (Acts 19:40 which see). Here it is strife as in Acts 15:2. Was divided (εσχιστη — eschisthē). See note on Acts 14:4. [source]
Acts 23:26 Greeting [chairein)]
Absolute infinitive with independent or absolute nominative (Klaudios Lusias) as is used in letters (Acts 15:23; James 1:1) and in countless papyri (Robertson, Grammar, p. 1092). [source]
Acts 23:29 Concerning questions of their law [περι ζητηματα του νομου αυτων]
The very distinction drawn by Gallio in Corinth (Acts 18:14.). On the word see note on Acts 15:2. [source]
Acts 25:27 In sending [πεμποντα]
Note accusative case with the infinitive σημαναι — sēmānai though μοι — moi (dative) just before. Cf. same variation in Acts 15:22.; Acts 22:17. Signify (σημαναι — sēmānai). First aorist active infinitive (not σημηναι — sēmānai the old form) of σημαινω — sēmainō to give a sign (σημειον — sēmeion). The charges This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul litterae dimissoriae (αποστολι — apostoli) which would give a statement of the case (Page). [source]
Acts 15:1 And certain men came down from Judea [και τινες κατελτοντες απο της Ιουδαιας]
Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Galatians 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
Acts 15:5 But there rose up [εχανεστησαν δε]
Second aorist active indicative (intransitive). Note both εχ — exō and αν — an These men rose up out of the crowd at a critical moment. They were believers in Christ Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (Acts 11:2.). Note the dogmatism of their “must” They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (Acts 15:2, Acts 15:5). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from Acts 15:6 that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in Galatians 2:1-10 took place. It was Paul‘s chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts 15:6-29) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. So far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, “to whom I yielded, no not for an hour.” Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground. [source]
Acts 4:24 With one accord [ομοτυμαδον]
A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25. [source]
Acts 5:12 With one accord [ομοτυμαδον]
As already in Acts 1:14; Acts 2:46; Acts 4:24 and later Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:21; Acts 19:29, old adverb and only in Acts in the N.T. Here “all” is added. In Solomon‘s Porch again as in Acts 3:11 which see. [source]
Acts 15:12 Hearkened [ηκουον]
Imperfect active of ακουω — akouō descriptive of the rapt attention, were listening. Unto Barnabas and Paul (αρναβα και Παυλου — Barnaba kai Paulou). Note placing Barnabas before Paul as in Acts 15:25, possibly because in Jerusalem Barnabas was still better known than Paul. Rehearsing Present middle participle of εχηγεομαι — exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4, Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο — exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
Acts 15:20 That they abstain from [του απεχεσται]
The genitive of the articular infinitive of purpose, present middle (direct) of απεχω — apechō old verb, to hold oneself back from. The best old MSS. do not have απο — apo but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation 22:15). Harnack argues ably against the genuineness of the word πνικτου — pniktou (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with Leviticus 17:10-16. The problem is whether the words were added because “blood” was understood as not “murder,” but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in Acts 15:29. But with the word retained here and in Acts 15:29 the solution of James is not a compromise, though there is a wise concession to Jewish feeling. Pollutions of idols (αλισγηματων — alisgēmatōn). From αλισγεω — alisgeō only in the lxx and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (ειδωλυτων — eidōluthōn) in Acts 15:29, not to sacrificial meat sold in the market (1 Corinthians 10:27), a matter not referred to here. Cf. Leviticus 17:1-9. All the four items in the position of James (accepting πνικτου — pniktou) are mentioned in Leviticus 17, 18. [source]
Acts 15:22 With the whole church [συν ολει τηι εκκλησιαι]
Probably by acclamation. It was a great victory. But James was a practical leader and he did not stop with speeches and a vote. To choose men out of their company (εκλεζαμενους ανδρας εχ αυτων — eklezamenous andras exō autōn). Accusative case, though dative just before (τοις αποστολοις — tois apostolois etc.), of first aorist middle participle of εκλεγω — eklegō to select. This loose case agreement appears also in γραπσαντες — grapsantes in Acts 15:23 and in MSS. in Acts 15:25. It is a common thing in all Greek writers (Paul, for instance), especially in the papyri and in the Apocalypse of John. Judas called Barsabbas Not otherwise known unless he is a brother of Joseph Barsabbas of Acts 1:23, an early follower of Jesus. The other, Silas, is probably a shortened form of Silvanus Chief men (ηγουμενους — hēgoumenous). Leaders, leading men (participle from ηγεομαι — hēgeomai to lead). [source]
Acts 15:23 The apostles and the elders, brethren [οι αποστολοι και οι πρεσβυτεροι αδελποι]
So the oldest and best MSS. without τοις αδελποις — kai (and) before “brethren.” This punctuation is probably correct and not “elder brethren.” The inquiry had been sent to the apostles and elders (Acts 15:2) though the whole church joined in the welcome (Acts 15:4) and in the decision (Acts 15:22). The apostles and elders send the epistle, but call themselves “brothers to brothers,” Fratres Fratibus Salutem. “The brothers” Greeting (χαιρειν — Chairein). The customary formula in the beginning of letters, the absolute infinitive (usually chairein) with the nominative absolute also as in James 1:1; Acts 23:26 and innumerable papyri (Robertson, Grammar, pp. 1902f.). [source]
Acts 15:25 Having come to one accord [γενομενοις ομοτυμαδον]
On this adverb, common in Acts, See note on Acts 1:14. But γενομενοις — genomenois clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority. To choose out men and send them (εκλεχαμενοις ανδρας πεμπσαι — eklexamenois andras pempsai A B L, though Aleph C D read εκλεχαμενους — eklexamenous as in Acts 15:22). Precisely the same idiom as in Acts 15:22, “having chosen out to send.” With our beloved Barnabas and Paul The verbal adjective αγαπητοις — agapētois (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Galatians 2:9) confirms this by his statement concerning the right hand of fellowship given. [source]
Acts 15:28 No greater burden [μηδεν πλεον βαρος]
The restrictions named did constitute some burden (cf. Matthew 20:12), for the old word βαρος — baros means weight or heaviness. Morality itself is a restraint upon one‘s impulses as is all law a prohibition against license. Than these necessary things (plēn toutōn tōn epanagkes). This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Acts 15:20, note on Acts 15:21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). [source]
Acts 15:40 Commended [παραδοτεις]
First aorist passive of παραδιδωμι — paradidōmi the same verb employed about Paul and Barnabas (Acts 14:26) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood Paulus contra mundum for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (Acts 15:22) and was apparently a Roman citizen (Acts 16:37) also. He is the Silas or Silvanus of the epistles (1 Thessalonians 1:1; 2 Thessalonians 1:1; 2 Corinthians 1:19; 1 Peter 5:12). It is remarkable that Peter mentions both Mark and Silas as with him (1 Peter 5:12.) at the same time. [source]
Acts 16:4 The decrees [τα δογματα]
Old word from δοκεω — dokeō to give an opinion. It is used of public decrees of rulers (Luke 2:1; Acts 17:7), of the requirements of the Mosaic law (Colossians 2:14), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (Acts 15:22, Acts 15:27, Acts 15:32). Which had been ordained (τα κεκριμενα — ta kekrimena). Perfect passive articular participle of κρινω — krinō to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. For to keep This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise. [source]
Acts 21:25 We wrote [επεστειλαμεν]
First aorist active of επιστελλω — epistellō to send to and so to write like our epistle Old verb, but in the N.T. only here and Acts 15:20; Hebrews 13:22. It is the very word used by James in this “judgment” at the Conference (Acts 15:20, επιστειλαι — episteilai). B D here read απεστειλαμεν — apesteilamen from αποστελλω — apostellō to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see note on Acts 15) from which they are to keep themselves (direct middle πυλασσεσται — phulassesthai of πυλασσω — phulass indirect command after κριναντες — krinantes with accusative, αυτους — autous of general reference). James has thus again cleared the air about the Gentiles who have believed He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly. [source]
1 Corinthians 10:7 Commit fornication []
Lasciviousness was habitually associated with idol-worship. The two are combined, Acts 15:29. A thousand priests ministered at the licentious rites of the temple of Venus at Corinth. [source]
1 Corinthians 1:20 Disputer [συζητητὴς]
Only here. Compare the kindred verb συζητέω toquestion with, Mark 1:27; Luke 22:23; Acts 6:9; and συζήτησις disputation Acts 15:2, Acts 15:7. Referring to Grecian sophistical reasoners, while scribe refers to rabbinical hair-splitters. [source]
1 Corinthians 10:19 A thing sacrificed to idols [ειδωλοτυτον]
See Acts 15:29; note on 1 Corinthians 8:1, note on 1 Corinthians 8:4 [source]
1 Corinthians 10:19 Idol [ειδωλον]
Image of a god. See note on Acts 7:41; note on Acts 15:20; note on 1 Corinthians 8:4; and note on 1 Corinthians 8:7. [source]
1 Corinthians 5:1 And such [και τοιαυτη]
Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Πορνεια — Porneia is sometimes used (Acts 15:20, Acts 15:29) of such sin in general and not merely of the unmarried whereas μοιχεια — moicheia is technically adultery on the part of the married (Mark 7:21). [source]
1 Corinthians 6:13 But God shall bring to nought both it and them [ο δε τεος και ταυτην και ταυτα καταργησει]
Another proverb about the adaptation of the belly These Gentiles mixed up matters not alike at all (questions of food and sensuality). “We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter (Acts 15:23-29), where things wholly diverse are combined, as directions about meats to be avoided and a prohibition of fornication” (Lightfoot). Both the belly (ταυτην — tautēn) and the foods (ταυτα — tauta) God will bring to an end by death and change. [source]
1 Corinthians 12:28 In the church [en tēi ekklēsiāi)]
The general sense of αποστολους — ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας — apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους — prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 12:28 Teachers [διδασκω]
Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 8:4 No idol is anything in the world [ουδεν ειδωλον εν κοσμωι]
Probably correct translation, though no copula is expressed. On ειδωλον — eidōlon (from ειδος — eidos), old word, see note on Acts 7:41; note on Acts 15:20; note on 1 Thessalonians 1:9. The idol was a mere picture or symbol of a god. If the god has no existence, the idol is a non-entity. This Gentile Christians had come to know as Jews and Jewish Christians already knew. [source]
1 Corinthians 12:28 Helps [κυβερναω]
Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 5:1 It is reported [ακουεται]
Present passive indicative of ακουω — akouō to hear; so literally, it is heard. “Fornication is heard of among you.” Probably the household of Chloe (1 Corinthians 1:11) brought this sad news (Ellicott). And such (και τοιαυτη — kai toiautē). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Πορνεια — Porneia is sometimes used (Acts 15:20, Acts 15:29) of such sin in general and not merely of the unmarried whereas μοιχεια — moicheia is technically adultery on the part of the married (Mark 7:21). As is not even among the Gentiles Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word “Corinthianize” meant to live in sexual wantonness and license. See Cicero pro Cluentio, v. 14. That one of you hath his father‘s wife (ωστε γυναικα τινα του πατρος εχειν — hōste gunaika tina tou patros echein). “So as (usual force of ωστε — hōste) for one to go on having (εχειν — echein present infinitive) a wife of the (his) father.” It was probably a permanent union (concubine or mistress) of some kind without formal marriage like John 4:8. The woman probably was not the offender‘s mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus 18:8; Leviticus 22:11; Deuteronomy 22:30). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in 2 Thessalonians 3:6 for such offenders. [source]
2 Corinthians 3:1 Epistles of commendation [συστατικων επιστολων]
Late verbal adjective from συνιστημι — sunistēmi and often in the papyri and in just this sense. In the genitive case here after χρηιζομεν — chrēizomen Such letters were common as seen in the papyri (Deissmann, Light from the Ancient East, p. 226). N.T. examples of commending individuals by letters occur in Acts 15:25.; Acts 18:27 (Apollos), 1 Corinthians 16:10. (Timothy); Romans 16:1 (Phoebe with the verb συνιστημι — sunistēmi); Colossians 4:10 (Mark); 2 Corinthians 8:22. (Titus and his companion). [source]
Galatians 1:7 Some that trouble [οἱ ταράσσοντες]
The article with the participle marks these persons as characteristically troublesome - the troublers. Comp. Luke 18:9, of those who were characteristically self-righteous. For trouble in the sense of disturbing faith and unsettling principle, see Galatians 5:10; Acts 15:24. Not necessarily, as Lightfoot, raising seditions. [source]
Galatians 2:1 With Barnabas [μετα αρναβα]
As in Acts 15:2. Taking Titus also with me (συνπαραλαβων και Τιτον — sunparalabōn kai Titon). Second aorist active participle of συνπαραλαμβανω — sunparalambanō the very verb used in Acts 15:37. of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke‘s own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian. [source]
Galatians 2:2 By revelation [κατα αποκαλυπσιν]
In Acts 15:2 the church sent them. But surely there is no inconsistency here. [source]
Ephesians 1:18 The eyes of your understanding being enlightened [πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν]
Rev., eyes of your heart. Lit., being enlightened as to the eyes of your heart; enlightened being joined with you (Ephesians 1:17) by a somewhat irregular construction: may give unto you being enlightened. For a similar construction see Acts 15:22. The phrase eyes of the heart occurs nowhere else in the New Testament. Plato has eye of the soul ( ψυχῆς , “Sophist,” 254). Ovid, speaking of Pythagoras, says: “With his mind he approached the gods, though far removed in heaven, and what nature denied to human sight, he drew forth with the eyes of his heart” (“Metamorphoses,” xv., 62-64). Heart is not merely the seat of emotion, as in popular usage, but of thought and will. See on Romans 1:21. The particular aspect in which its activity is viewed, perception or cognition, is determined by what follows, “that ye may know,” etc. [source]
Ephesians 1:18 Having the eyes of your heart enlightened [πεπωτισμενους τους οπταλμους της καρδιας υμων]
A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of πεπωτισμενους — pephōtismenous being changed from the dative υμιν — humin (to you) to the accusative because of the following infinitive like εκλεχαμενους — eklexamenous (Acts 15:22) after αποστολοις — apostolois Another way of explaining it is to regard it as a tertiary predicate of δωιη — dōiē a loose expansion of πνευμα — pneuma The third way is to regard the construction as the accusative absolute, a rare idiom possible in Acts 26:3; 1 Corinthians 16:3; 1 Timothy 2:6. In this case, the participle merely agrees with τους οπταλμους — tous ophthalmous not with υμιν — humin “the eyes of your heart having been enlightened.” Otherwise τους οπταλμους — tous ophthalmous is the accusative retained after the passive participle. [source]
1 Thessalonians 4:8 His Holy Spirit [τὸ πνεῦμα αὐτοῦ τὸ ἅγιον]
Solemn and emphatic: His Spirit, the holy. Similarly, Acts 15:8, Acts 15:28; Acts 19:6; Acts 20:23; Ephesians 1:13; Ephesians 4:30. [source]
1 Thessalonians 1:1 Silvanus []
The Silas of the Acts, where alone the form Σίλας occurs. By Paul always Σιλουανός , of which Σίλας is a contraction, as Λουκᾶς from Λουκανός . Similar contractions occur in Class., as Ἁλεξᾶς for Ἁλέξανδρος for Ἁλέξανδρος , and that for Ἁρτεμίδωρος . Silas first appears in Acts 15:22, as one of the bearers of the letter to the Gentile Christians at Antioch. He accompanied Paul on his second missionary tour, and was left behind with Timothy when Paul departed from Macedonia after his first visit. He was probably a Jewish Christian (see Acts 16:20), and was, like Paul, a Roman citizen (Acts 16:37, Acts 16:38). Hence his Roman name. He cannot with any certainty be identified with the Silvanus of 1 Peter 5:12. [source]
1 Thessalonians 1:1 Grace to you and peace [χαρις υμιν και ειρηνη]
These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. [source]
1 Thessalonians 1:1 God the Father and the Lord Jesus Christ []
. No article in the Greek, for both τεωι πατρι — theōi patri and κυριωι ησου Χριστωι — kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος — Christos (verbal from χριω — chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος — kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος — Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος — Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη — charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
1 Thessalonians 1:1 Unto the church of the Thessalonians [τηι εκκλησιαι Τεσσαλονικεων]
The dative case in address. Note absence of the article with Τεσσαλονικεων — Thessalonikeōn because a proper name and so definite without it. This is the common use of εκκλησια — ekklēsia for a local body (church). The word originally meant “assembly” as in Acts 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Acts 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Τεσσαλονικεις Α — Pros Thessalonikeis A (To the Thessalonians First). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2 Thessalonians 3:17) against all spurious claimants (2 Thessalonians 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! In God the Father and the Lord Jesus Christ (εν τεωι πατρι και κυριωι ησου Χριστωι — en theōi patri kai kuriōi Jēsou Christōi). This church is grounded in (εν — en with the locative case) and exists in the sphere and power of God the Father and the Lord Jesus Christ. No article in the Greek, for both τεωι πατρι — theōi patri and κυριωι ησου Χριστωι — kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος — Christos (verbal from χριω — chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος — kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος — Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος — Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη — charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
1 Timothy 1:4 Questionings [εκζητησεις]
“Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. [source]
1 Timothy 1:4 To fables [μυτοις]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις — genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 1:4 Endless [απεραντοις]
Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 4:14 The gift that is in thee [του εν σοι χαρισματος]
Late word of result from χαριζομαι — charizomai in papyri (Preisigke), a regular Pauline word in N.T. (1 Corinthians 1:7; 2 Corinthians 1:11; Romans 1:11; etc.). Here it is God‘s gift to Timothy as in 2 Timothy 1:6. By prophecy (δια προπητειας — dia prophēteias). Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. With the laying on of the hands of the presbytery In Acts 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα — meta does not express instrument or means, but merely accompaniment. In 2 Timothy 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul‘s party or at Ephesus just before Paul left Timothy there (1 Timothy 1:3). Επιτεσις — Epithesis Πρεσβυτεριον — Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος — presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]
1 Timothy 4:14 With the laying on of the hands of the presbytery [μετα επιτεσεως των χειρων του πρεσβυτεριου]
In Acts 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again μετα — meta does not express instrument or means, but merely accompaniment. In 2 Timothy 1:6 Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul‘s party or at Ephesus just before Paul left Timothy there (1 Timothy 1:3). Επιτεσις — Epithesis Πρεσβυτεριον — Presbuterion is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke 22:66; Acts 22:5), then (here only in N.T.) of Christian elders (common in Ignatius), though πρεσβυτερος — presbuteros (elder) for preachers (bishops) is common (Acts 11:30; Acts 15:2; Acts 20:17, etc.). [source]
Hebrews 13:7 Remember them which have the rule over you [μνημονεύετε τῶν ἡγουμένων ὑμῶν]
Remember, with a view to observing their admonitions. For τῶν ἡγουμένων thosewho lead or rule, see on 1 Thessalonians 5:13. Used of both civil and ecclesiastical rulers. Clement of Rome, among a great variety of names for church functionaries, has both ἡγούμενοι and προηγούμενοι (see Ad Corinth. i, xxi). Comp. Acts 15:22. In lxx frequently, of various forms of authority, and in later Greek of bishops and abbots. For “which have the rule,” rend. “which had,” etc. [source]
Hebrews 13:22 I have written a letter unto you [ἐπέστειλα ὑμῖν]
A.V. supplies a letter. Rend. “I have written unto you.” The verb only here, Acts 15:20; Acts 21:25. Lit. to send, not letters only. Sometimes with ἐπιστολαὶ or ἐπιστολὰς lettersadded, as Nehemiah 6:19; 1Peter href="/desk/?q=1pe+5:12&sr=1">1 Peter 5:12, and ἐν ὀλίγῳ briefly Ephesians 3:3. [source]
Hebrews 12:20 That which was commanded [τὸ διαστελλόμενον]
See on Mark 7:36; see on Acts 15:24. [source]
James 1:1 Greeting [χαίρειν]
Lit., rejoice. The ordinary Greek salutation, hail! welcome! Also used at parting:joy be with you. Compare the same expression in the letter from the church at Jerusalem, Acts 15:23; one of the very few peculiarities of style which connect this epistle with the James of the Acts. It does not occur in the address of any other of the Apostolic Epistles. [source]
James 1:1 Greeting [χαιρειν]
Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 5:17 He prayed fervently [προσευχομαι]
First aorist middle indicative of προσευχηι — proseuchomai and the instrumental case πευγειν πυγηι — proseuchēi (cognate substantive), after idiom for intensity in classical Greek, like του μη βρεχαι — pheugein phugēi to flee with all speed Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result.For three years and six months Accusative of extent of time. [source]
James 5:17 That it might not rain [βρεχω]
Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result. [source]
James 1:1 Servant [δουλος]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου — kuriou Iēsou Christou). Here on a par with God (τεου — theou) and calls himself not αδελπος — adelphos (brother) of Jesus, but δουλος — doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος — kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους — Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος — Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις — tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 1:1 Which are of the Dispersion [ταις εν τηι διασποραι]
“Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 5:14 Let him call for [προσκαλεσαστω]
First aorist (ingressive) middle imperative of προσκαλεω — proskaleō Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1 Thessalonians 5:14 (“help the sick”). Note the plural here, “elders of the church,” as in Acts 20:17; Acts 15:6, Acts 15:22; Acts 21:18; Philemon 1:1 (bishops).Let them pray over him (προσευχαστωσαν επ αυτον — proseuxasthōsan ep' auton). First aorist middle imperative of προσευχομαι — proseuchomai Prayer for the sick is clearly enjoined.Anointing him with oil First aorist active participle of αλειπω — aleiphō old verb, to anoint, and the instrumental case of ελαιον — elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν — proseuxasthōsan (pray). See the same use of αλειπω ελαιωι — aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω — aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν — Aleiphein is the mundane and profane, χριειν — chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]
1 Peter 5:12 Silvanus []
Probably the companion of Paul known in the Acts as Silas (Acts 15:22, Acts 15:27, Acts 15:32, Acts 15:34, Acts 15:40, etc.), and called Silvanus by Paul in 2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1. [source]
1 Peter 2:11 Beloved [ἀγαπητοί]
A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved. Barnabas and Paul, Acts 15:25, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2 Peter 3:15. [source]
2 John 1:10 Neither bid him God speed [καὶ χαίρειν αὐτῷ μὴ λέγετε]
Lit., and say not unto him “greeting! ” Χαίρειν rejoicehail, was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (Acts 15:23; Acts 23:26; James 1:1). “Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him” (“Teaching of the Twelve Apostles,” ch. xi. See on Matthew 10:10). [source]
2 John 1:10 This teaching [μη λαμβανετε αυτον]
This teaching of Christ of 2 John 1:9, which is the standard by which to test Gnostic deceivers (2 John 1:7). John does not refer to entertaining strangers (Hebrews 13:2; 1 Timothy 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.Receive him not (μη — mē lambanete auton). Present active imperative with λαμβανω — mē For εις οικιαν — lambanō in this sense see John 1:12; John 6:21; John 13:20.Into your house Definite without the article like our at home, to town.Give him no greeting (χαιρειν — chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
2 John 1:10 Into your house [χαιρειν αυτωι μη λεγετε]
Definite without the article like our at home, to town.Give him no greeting (χαιρειν — chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
2 John 1:10 Give him no greeting [χαιρειν]
“Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
Revelation 2:24 Other burden [ἄλλο βάτος]
The words for burden in the New Testament are ὄγκος (only in Hebrews 12:1), βάρος (Matthew 20:12; Galatians 6:2), and φορτίον (Matthew 11:30; Matthew 23:4; Galatians 6:5). ὄγκος refers to bulk, βάρος to weight, φορτίον to a burden so far as it is born ( φέρω ). Thus in Hebrews 12:1, “lay aside every weight ( ὄγκος ),” the figure being that of runners in the race-course, and the word appropriate as denoting the bulky robes and the accoutrements of the ordinary dress which might impede the freedom of the limbs. In Matthew 20:12, “the burden ( βάρος ) and heat of the day,” the idea is that of heavy toil pressing like a weight. So Galatians 6:2, “Bear ye one another's burdens.” But in Galatians 6:5, the emphasis is on the act of bearing; and therefore φορτίον is used: “Every man shall bear his own burden;” i.e., every man shall carry that which it is appointed him to bear. The reference in that passage is probably to the prohibition enjoined by the apostolic council of Jerusalem, which concerned the very things which are rebuked here - fornication and abstinence from idol-meats. In the narrative of that council the phrase occurs “to lay upon you no greater burden ” (Acts 15:28). The meaning accordingly will be, “I put upon you no other burden than abstinence from and protest against these abominations.” [source]
Revelation 2:14 Things sacrificed to idols [εἰδωλόθυτα]
In the A.V. the word is rendered in four different ways: meats offered to idols (Acts 15:29): things offered to idols (Acts 21:25): things that are offered in sacrifice unto idols (1 Corinthians 8:4); and as here Rev., uniformly, things sacrificed to idols. The eating of idol meats, which was no temptation to the Jewish Christian, was quite otherwise to the Gentile. The act of sacrifice, among all ancient nations, was a social no less than a religious act. Commonly only a part of the victim was consumed as an offering, and the rest became the portion of the priests, was given to the poor, or was sold again in the markets. Hence sacrifice and feast were identified. The word originally used for killing in sacrifice ( θύειν ) obtained the general sense of killing (Acts 10:13). Among the Greeks this identification was carried to the highest pitch. Thucydides enumerates sacrifices among popular entertainments. “We have not forgotten,” he says, “to provide for our weary spirits many relaxations from toil. We have regular games and sacrifices throughout the year” (ii., 38). So Aristotle: “And some fellowships seem to be for the sake of pleasure; those of the followers of Love, and those of club-diners; for these are for the sake of sacrifice and social intercourse” (“Ethics,” viii., 9,5). Suetonius relates of Claudius, the Roman Emperor, that, on one occasion, while in the Forum of Augustus, smelling the odor of the banquet which was being prepared for the priests in the neighboring temple of Mars, he left the tribunal and placed himself at the table with the priests (“Claudius,” 33). Also how Vitellius would snatch from the altar-fire the entrails of victims and the corn, and consume them (“Vitellius,” 13). Thus, for the Gentile, “refusal to partake of the idol-meats involved absence from public and private festivity, a withdrawal, in great part, from the social life of his time.” The subject is discussed by Paul in Romans 14:2-21, and 1 Corinthians 8:1-11:1. The council of Jerusalem (Acts 15) forbade the eating of meat offered to idols, not as esteeming it forbidden by the Mosaic law, but as becoming a possible occasion of sin to weak Christians. In his letter to the Corinthians, among whom the Jewish and more scrupulous party was the weaker, Paul, in arguing with the stronger and more independent party, never alludes to the decree of the Jerusalem council, but discusses the matter from the stand-point of the rights of conscience. While he admits the possibility of a blameless participation in a banquet, even in the idol-temple, he dissuades from it on the ground of its dangerous consequences to weak consciences, and as involving a formal recognition of the false worship which they had renounced at their baptism. “In the Epistle to the Romans we see the excess to which the scruples of the weaker brethren were carried, even to the pitch of abstaining altogether from animal food; as, ill the Nicolaitans of the Apocalyptic churches, we see the excess of the indifferentist party, who plunged without restraint into all the pollutions, moral as well as ceremonial, with which the heathen rites were accompanied” (Stanley, “On Corinthians”). “It may be noted as accounting for the stronger and more vehement language of the Apocalypse, considered even as a simply Human book, that the conditions of the case had altered. Christians and heathen were no longer dwelling together, as at Corinth, with comparatively slight interruption to their social intercourse, but were divided by a sharp line of demarcation. The eating of things sacrificed to idols was more and more a crucial test, involving a cowardly shrinking from the open confession of a Christian's faith. Disciples who sat at meat in the idol's temple were making merry with those whose hands were red with the blood of their fellow-worshippers, and whose lips had uttered blaspheming scoffs against the Holy Name” (Plumptre). -DIVIDER-
-DIVIDER-
In times of persecution, tasting the wine of the libations or eating meat offered to idols, was understood to signify recantation of Christianity. -DIVIDER-
-DIVIDER-
[source]

Revelation 2:14 To eat things sacrificed to idols [παγειν ειδωλοτυτα]
Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:15 The teaching of the Nicolaitans likewise [την διδαχην των Νικολαιτων ομοιως]
See note on Revelation 2:6 for the Nicolaitans. The use of ομοιως — homoiōs (likewise) here shows that they followed Balaam in not obeying the decision of the Conference at Jerusalem (Acts 15:20, Acts 15:29) about idolatry and fornication, with the result that they encouraged a return to pagan laxity of morals (Swete). Some wrongly hold that these Nicolaitans were Pauline Christians in the face of Colossians 3:5-8; Ephesians 5:3-6. [source]
Revelation 2:24 None other burden [ουαλλο βαρος]
πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:14 Some that hold [κρατουντας]
“Men holding” (present active participle of κρατεω — krateō).The teaching of Balaam (την διδαχην αλααμ — tēn didachēn Balaam). Indeclinable substantive Balaam (Numbers 25:1-9; Numbers 31:15.). The point of likeness of these heretics with Balaam is here explained.Taught Balak Imperfect indicative of διδασκω — didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω — didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω — didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν — edidasken) of βαλλω — ballō regular use with σκανδαλον — skandalon (trap) like τιτημι σκανδαλον — tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα — phagein eidōlothuta). Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:14 Taught Balak [εδιδασκεν τωι αλακ]
Imperfect indicative of διδασκω — didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω — didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω — didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν — edidasken) of βαλλω — ballō regular use with σκανδαλον — skandalon (trap) like τιτημι σκανδαλον — tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα — phagein eidōlothuta). Second aorist active infinitive of εστιω — esthiō and the verbal adjective (from ειδωλον — eidōlon and τυω — thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Revelation 2:24 As many as [οσοι]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην — tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 Which [οιτινες]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 The deep things of Satan [τα βατεα του Σατανα]
The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]

What do the individual words in Acts 15:2 mean?

Having been brought about then commotion and discussion no small - by Paul Barnabas with them they appointed to go up Paul Barnabas and certain others out from them to the apostles elders to Jerusalem about the question this
γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου

γενομένης  Having  been  brought  about 
Parse: Verb, Aorist Participle Middle, Genitive Feminine Singular
Root: γίνομαι  
Sense: to become, i.
στάσεως  commotion 
Parse: Noun, Genitive Feminine Singular
Root: στάσις  
Sense: a standing, station, state.
ζητήσεως  discussion 
Parse: Noun, Genitive Feminine Singular
Root: ἐκζήτησις 
Sense: a seeking.
οὐκ  no 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
ὀλίγης  small 
Parse: Adjective, Genitive Feminine Singular
Root: ὀλίγος  
Sense: little, small, few.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Παύλῳ  by  Paul 
Parse: Noun, Dative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
Βαρνάβᾳ  Barnabas 
Parse: Noun, Dative Masculine Singular
Root: Βαρναβᾶς  
Sense: the surname of Joses or Joseph, a Levite, a native of Cyprus He was a distinguished Christian teacher and companion and colleague of Paul.
ἔταξαν  they  appointed 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: τάσσω  
Sense: to put in order, to station.
ἀναβαίνειν  to  go  up 
Parse: Verb, Present Infinitive Active
Root: ἀναβαίνω  
Sense: ascend.
Παῦλον  Paul 
Parse: Noun, Accusative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
Βαρνάβαν  Barnabas 
Parse: Noun, Accusative Masculine Singular
Root: Βαρναβᾶς  
Sense: the surname of Joses or Joseph, a Levite, a native of Cyprus He was a distinguished Christian teacher and companion and colleague of Paul.
τινας  certain 
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural
Root: τὶς  
Sense: a certain, a certain one.
ἄλλους  others 
Parse: Adjective, Accusative Masculine Plural
Root: ἄλλος  
Sense: another, other.
ἐξ  out  from 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
ἀποστόλους  apostles 
Parse: Noun, Accusative Masculine Plural
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
πρεσβυτέρους  elders 
Parse: Adjective, Accusative Masculine Plural
Root: πρεσβύτερος  
Sense: elder, of age,.
Ἰερουσαλὴμ  Jerusalem 
Parse: Noun, Accusative Feminine Singular
Root: Ἰερουσαλήμ  
Sense: denotes either the city itself or the inhabitants.
περὶ  about 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
ζητήματος  question 
Parse: Noun, Genitive Neuter Singular
Root: ζήτημα  
Sense: a question, debate.
τούτου  this 
Parse: Demonstrative Pronoun, Genitive Neuter Singular
Root: οὗτος  
Sense: this.