KJV: Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
YLT: seeing we have heard that certain having gone forth from us did trouble you with words, subverting your souls, saying to be circumcised and to keep the law, to whom we did give no charge,
Darby: Inasmuch as we have heard that some who went out from amongst us have troubled you by words, upsetting your souls, saying that ye must be circumcised and keep the law; to whom we gave no commandment;
ASV: Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment;
Ἐπειδὴ | Inasmuch as |
Parse: Conjunction Root: ἐπειδή Sense: when now, since now. |
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ἠκούσαμεν | we have heard |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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τινὲς | some |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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ἡμῶν | us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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‹ἐξελθόντες› | went out |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἐξέρχομαι Sense: to go or come forth of. |
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ἐτάραξαν | troubled |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ταράσσω Sense: to agitate, trouble (a thing, by the movement of its parts to and fro). |
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λόγοις | by words |
Parse: Noun, Dative Masculine Plural Root: λόγος Sense: of speech. |
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ἀνασκευάζοντες | upsetting |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀνασκευάζω Sense: to pack up baggage in order to carry it away to another place. |
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ψυχὰς | minds |
Parse: Noun, Accusative Feminine Plural Root: ψυχή Sense: breath. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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⧼λέγοντες | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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περιτέμνεσθαι | [you must] be circumcised |
Parse: Verb, Present Infinitive Passive Root: περιτέμνω Sense: to cut around. |
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τηρεῖν | keep |
Parse: Verb, Present Infinitive Active Root: τηρέω Sense: to attend to carefully, take care of. |
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νόμον⧽ | law |
Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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οἷς | to whom |
Parse: Personal / Relative Pronoun, Dative Masculine Plural Root: ὅς Sense: who, which, what, that. |
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διεστειλάμεθα | we had given instructions |
Parse: Verb, Aorist Indicative Middle, 1st Person Plural Root: διαστέλλω Sense: to draw asunder, divide, distinguish, dispose, order. |
Greek Commentary for Acts 15:24
A direct blow at the Judaizers, put in delicate language (we heard ηκουσαμεν ēkousamen) as if only at Antioch (Acts 15:1), and not also in Jerusalem in open meeting (Acts 15:5). [source]
What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb ταρασσω tarassō to agitate, to make the heart palpitate (John 14:1, John 14:27) and instrumental case of λογοις logois Subverting your souls (ανασκευαζοντες τας πσυχας υμων anaskeuazontes tas psuchas humōn). Present active participle of ανασκευαζω anaskeuazō old verb (ανα ana and σκευος skeuos baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch. To whom we gave no commandment First aorist middle indicative of διαστελλω diastellō old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians. [source]
Present active participle of ανασκευαζω anaskeuazō old verb (ανα ana and σκευος skeuos baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch. [source]
First aorist middle indicative of διαστελλω diastellō old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians. [source]
Only here in New Testament, and not found either in the Septuagint or in the Apocrypha. Originally, it means to pack up baggage, and so to carry away; hence, to dismantle or disfurnish. So Thucydides (iv., 116) relates that Brasidas captured Lecythus, and then pulled it down and dismantled it ( ἀνασκευάσας )From this comes the more general meaning to lay waste, or ravage. The idea here is that of turning the minds of the Gentile converts upside down; throwing them into confusion like a dismantled house. [source]
The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction, to distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is, then, “we gave no express injunction on the points which these Judaizers have raised.” [source]
Reverse Greek Commentary Search for Acts 15:24
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]
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]
See on Mark 7:36; see on Acts 15:24. [source]