KJV: And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
YLT: having written through their hand thus: 'The apostles, and the elders, and the brethren, to those in Antioch, and Syria, and Cilicia, brethren, who are of the nations, greeting;
Darby: having by their hand written thus: The apostles, and the elders, and the brethren, to the brethren who are from among the nations at Antioch, and in Syria and Cilicia, greeting:
ASV: and they wrote thus by them, The apostles and the elders, brethren, unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting:
| γράψαντες | having written |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: γράφω Sense: to write, with reference to the form of the letters. |
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| χειρὸς | [the] hand |
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Parse: Noun, Genitive Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἀπόστολοι | apostles |
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Parse: Noun, Nominative Masculine Plural Root: ἀπόστολος Sense: a delegate, messenger, one sent forth with orders. |
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| πρεσβύτεροι | elders |
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Parse: Adjective, Nominative Masculine Plural, Comparative Root: πρεσβύτερος Sense: elder, of age,. |
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| ἀδελφοὶ | brothers |
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Parse: Noun, Nominative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| Τοῖς | To those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἀντιόχειαν | Antioch |
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Parse: Noun, Accusative Feminine Singular Root: Ἀντιόχεια Sense: Capital of Syria, situated on the river Orontes, founded by Seleucus Nicanor in 300 B. |
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| Συρίαν | Syria |
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Parse: Noun, Accusative Feminine Singular Root: Συρία Sense: a region of Asia bounded on the north by Taurus and Amanus ranges, on the east by the Euphrates and Arabia, on the south by Palestine, and the west by Phoenicia and the Mediterranean. |
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| Κιλικίαν | Cilicia |
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Parse: Noun, Accusative Feminine Singular Root: Κιλικία Sense: a maritime province in the southeast of Asia Minor, boarding on Pamphylia in the west, Lycaonia and Cappadocia in the north and Syria in the east. |
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| ἀδελφοῖς | brothers |
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Parse: Noun, Dative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| τοῖς | - |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐθνῶν | the Gentiles |
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Parse: Noun, Genitive Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| Χαίρειν | Greetings |
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Parse: Verb, Present Infinitive Active Root: χαίρω Sense: to rejoice, be glad. |
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Greek Commentary for Acts 15:23
First aorist active participle of γραπω graphō and the nominative as if a principal verb επεμπσαν epempsan had been used instead of πεμπσαι pempsai the first aorist active infinitive (anacoluthon). This committee of four (Judas, Silas, Barnabas, Paul) carried the letter which embodied the decision of the Conference. This letter is the writing out of the judgment of James and apparently written by him as the President. [source]
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]
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]
The usual Greek form of salutation. It occurs nowhere else in the salutation of a New Testament epistle save in the Epistle of James (James 1:1). See note there. It appears in the letter of Claudius Lysias (Acts 23:26). [source]
Reverse Greek Commentary Search for Acts 15:23
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]
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]
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]
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]
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]
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]
. 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]
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]
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]
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]
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]
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]
“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]
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]
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]
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]
“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]