Καί τινες κατελθόντες ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ περιτμηθῆτε τῷ ἔθει τῷ Μωϋσέως, οὐ δύνασθε σωθῆναι.
and certain men, descending from Judea, were teaching the brothers that unless you were circumcised to the custom of Moses, you were not able to be saved.
Paraphrase: Now as Paul and Barnabas were returning to their usual routine of pastoring and teaching in the church at Antioch, it came to their attention that certain teachers, who had come to them from Judea, were teaching things that were not true. The doctrine that was especially obnoxious to the apostles was the idea that unless a person was circumcised, he could not be saved. This practice, said these Judean teachers, was the clear teaching of Moses. (Exodus 12:48; Leviticus 12:3)
Most of the times ἐὰν μή occurs in the NT, it is a third class condition.
γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρναβᾷ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρναβᾶν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.
now being strife and debate, not a little, with Paul and Barnabas to them, they arranged to have Paul and Barnabas ascend and certain others from them with the apostles and elders to Jerusalem concerning this question.
Paraphrase: Paul and Barnabas moved quickly to expose this error and to return the church to the truth that anyone who feared God and lived a righteous life was accepted by God regardless of whether they adhered to the Mosaic laws. (Acts 10:35) This caused a great deal of debate in the church at Antioch. Paul and Barnabas confronted these teachers with their error, and the discussion went back and forth without any resolution. Finally, the elders of the church agreed that they would submit the question to the apostles in Jerusalem and see if they had any light to shed on this question. Paul and Barnabas and a few others were tasked with taking this question to Jerusalem and to submit it to the apostles’ judgment.
For Παῦλον and Βαρναβᾶν, see principle 23.
Is it accurate to call this a council? Farrar says no.
οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμάρειαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς.
Therefore, having been sent by the church, they passed through Phoenicia and Samaria relating the conversion of the Gentiles and bringing great joy to all the brothers.
Paraphrase: Having received their mandate, the apostles and the others set out on the 250 mile trip to Jerusalem. On the road through Phoenicia (Acts 11:19) and Samaria (Acts 8:1), they met pockets of Christian believers. At every opportunity, the apostles told and retold the story of how God had opened the door of salvation to the Gentiles and how they had turned from their sinful way of life and found a new life in Jesus. This news never failed to bring great joy to the brothers and sisters who heard it. (Luke 15:7)
παραγενόμενοι δὲ εἰς Ἱεροσόλυμα παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετ’ αὐτῶν.
Then, arriving in Jerusalem, they were welcomed by the church and the apostles and the elders. They reported how great things God had done with them.
Paraphrase: Finally, the group arrived in Jerusalem where the entire church, including the apostles and elders, had gathered to welcome them. Again, the apostles told the story of what God had done through them for the salvation of the Gentile peoples.
ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωϋσέως.
Now certain men being from the school of the Pharisees having believed stood saying, “It is necessary to circumcise; to order them to keep the law of Moses.”
Paraphrase: Now at this meeting, there were some believers who had previously belonged to the school of the Pharisees, just as Paul once had. Several of these men now stood up and set forth their opinion that all these Gentiles must be taught to observe the law of Moses which at the least clearly taught that every male had to be circumcised. These Gentiles would be expected to adhere to Moses’ law just like everyone else.
The book of Acts represents the Pharisees in a generally favorable light. Wesley remarks: “For even believers are apt to retain their former turn of mind and prejudices derived therefrom.”
Συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου.
The apostles and elders gathered to see concerning this word.
Paraphrase: With this position having been set forward, the leadership in Jerusalem knew it was time to act. They were already familiar with Paul’s teaching on this subject having conferred with him privately some time before (Galatians 2:2) and having extended to him the right hand of fellowship. (Galatians 2:9) The church, however, was now in danger of polarizing into two sides. The apostles needed to make a clear statement on the matter for the good and unity of the church. To this end, they came together to discuss the matter.
The big question is whether the meeting described here is the same as that given in Galatians 2. My own opinion is that they are different the leading reason being that Paul makes no mention of this Jerusalem council in the letter to Galatians. It’s almost unthinkable that he wouldn’t have referenced this meeting in a letter where he is wrestling with this very issue. I understand the meeting in Galatians 2 to have occurred at the same time as Acts 11:29-30. Ellicott argues the opposite.
πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς· Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφ’ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι,
Then being much debate, Peter, rising, said to them, “Men, brothers, you know that from the early days, God chose among you through my mouth the Gentiles to hear the word of the gospel and to believe.
Paraphrase: At this meeting, the debate went back and forth. After some time, Peter was given the floor. He stood up and addressed the body. “Men and brothers, you all will remember what happened almost a dozen years ago when God made it clear that he wanted the Gentiles to hear and believe the good news about God’s saving grace in Christ. This was the vision which God gave to me as I was staying at the house of the tanner. (Acts 10) I can never forget what happened to me on that day.
καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν,
And the heart-knowing God testified to them giving the Holy Spirit even as even to us.
Paraphrase: At that time, God made it clear to us and them alike who were His people. He did this by baptizing the whole family of Cornelius as well as those who had gathered with him with the Holy Spirit. Now note carefully what took place here. God poured out His Spirit on these uncircumcised men and gave them the same Spirit which we received on that unforgettable Pentecost. Now our God knows the hearts of men (Revelation 2:23); He knows those who have really and truly believed on Him with a true, saving faith. (John 2:24) Now do you think it is wise for us to cast out those whom God has chosen and called to Himself?
καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.
and He did not separate between us and them, by faith cleansing their hearts.
Paraphrase: God made no difference between circumcised and uncircumcised. I saw this with my own eyes as did those who were with me. One thing is clear to me; their hearts were not cleansed from sin by their observing any ritual of the Mosaic law. (Leviticus 11-16) In fact, most of these Gentiles knew very little about these purification laws. This cleansing came as a result of simple faith in Jesus.
νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;
Now, therefore, why do you challenge God? i.e. to lay a yoke on the neck of the disciples which neither our fathers nor we were able to carry.
Paraphrase: Now it appears to me that, on this question, God has already made His mind quite clear to us. Being cleansed from sin is no longer obtained by a careful obedience of all the purification laws given us in Leviticus 11-16. Purification now comes by simple and sincere faith in Jesus. In fact, it becomes increasingly clear to me that the very purpose of Moses’ law was to show us just how impossible it was to obtain purity by our own efforts. (Galatians 3:19) Consider with me, brothers, that perhaps the very purpose of Moses’ law was to lead us to us to the feet of Jesus and to bring us to that point where we acknowledge our complete inability to cleanse ourselves and that our sin can only be atoned by His sacrifice. (Galatians 3:23-25) Which of us and which of our fathers were ever able to reach a point where they felt they had obeyed Moses’ law to the point that they could claim God’s favor and blessing? Isn’t our history a constant record of failure (Acts 7:52) and a story of repeated breach of covenant? (Jeremiah 11:10) Why would we place all these laws on our Gentile brothers and sisters when even our fathers couldn’t live up to them? Now therefore, I put the question to you; are you going to presume to be wiser than God on this issue? Will you go on resisting His will (Acts 7:51) in this when He has already made His will known to us?
ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ’ ὃν τρόπον κἀκεῖνοι.
but through the grace of the Lord Jesus, we believe to be saved according to the same way as they.
Paraphrase: Clearly God now expects us to know and to preach that salvation can only be received as a free gift made possible by the atoning sacrifice of Jesus and not by obedience to the Mosaic laws. This is the way of salvation, and it’s the same for Jews, Gentiles, and whoever else may come to find refuge in the Savior.
Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρναβᾶ καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν δι’ αὐτῶν.
Now the entire group was silent and were listening to Barnabas and Paul telling the great signs and wonders which God among the Gentiles through them.
Paraphrase: Peter then took his seat again. After this, Paul and Barnabas took turns describing the powerful miracles which God had done through their ministry. The body was silent as they pondered the obvious truth of what Peter had said. Clearly, God had delivered to them His mind on this question. There was no denying the miracles which Paul and Barnabas were describing. God had spoken; now their part was to obey.
Bishop Cotterill notes that the entire body of people being silent while Paul and Barnabas were speaking implies that they did participate in the discussion at other times. He compares it to the Greek Agora. “as described in Homer in which the council of the nobles governed the decisions but the people were present and freely expressed their opinion. And it must be remembered that the power of free speech in the councils of the Church is the true test of the character of these assemblies. Free discussion and arbitrary government either by one person or by a privileged class have been found in all ages and under all polities to be incompatible with each other. Again not only were the multitude present, but we are expressly told that the whole Church concurred in the decision and in the action taken upon it.”
μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων· Ἄνδρες ἀδελφοί, ἀκούσατέ μου.
Then, after they had stopped, James answered saying, “Men, brothers, hear me.”
Paraphrase: After these accounts from Paul and Barnabas, James stood up and requested the privilege of the floor.
Principle 23 again.
Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ.
Simeon has told just as God first visited to take from the Gentiles a people for His Name.
Paraphrase: “Men, brothers, Simeon has just given us a truth which none of us can deny. God is clearly visiting the Gentiles and taking from among them a people to whom He will give within His house and within His walls a memorial and a name better than that of sons and daughters. (Isaiah 56:5)
Simeon is Peter’s Jewish name.
καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται·
and with this, the words of the prophets agree, even as it is written:
Paraphrase: Furthermore, we should have known about this and expected it since it was prophesied by the prophets long ago. Take, for instance, the words Amos gave:
Μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ κατεσκαμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν,
“After these things, I will turn, and I will rebuild the tent of David which has fallen, and her ruins, I will rebuild, and I will set her up again.
Paraphrase: “Now after this time of sifting and punishment on My people is finished, I will return to them and will remember the promise I made to David. I will bring My people back to their land and restore them to their homes and villages again. I will rebuild this nation to its previous glory and set her back up on her feet and allow her to flourish.
LXX: ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῖαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος
ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη ἐφ’ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ’ αὐτούς, λέγει κύριος ποιῶν ταῦτα
so that the rest of mankind might seek the Lord and all the nations over which My Name is called on them.” says the Lord who is doing these things.
Paraphrase: The result of all this will be that the other nations will also ask to join the people who belong to the Great King, YHWH. I have placed My Name over a multitude of people in these other nations; they belong to me, and they too must come and find refuge under My saving power. (John 10:16) This is the great work which I set out to do.”
God calling His Name over people and things is a common expression in the Old Testament for ownership; source. See this same expression in Deuteronomy 28:10; 2 Samuel 12:28; and repeatedly in Jeremiah 7. See also James 2:7.
γνωστὰ ἀπ’ αἰῶνος.
known from old times.
Paraphrase: Then James closed his quote from the prophet Amos by noting that all these things which God was doing had been decreed from before the foundation of the world, and they would not fail to come to pass as He had planned. (Matthew 25:34; Romans 16:25; Ephesians 1:4; 3:9)
διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν,
Therefore, I judge not to burden those from the Gentiles who are turning to God.
Paraphrase: Now on the basis of all what we heard today, I want to give out what is my judgment on this matter. I think we should not put any burden on these Gentile-believers beyond what we can be very certain is the will of God lest we be found to be standing in the way of something that God Himself is doing. (Acts 5:39) Do we really want to take the risk of being among those who are hindering God’s work? (Matthew 16:23)
James language here is more consistent with him being the chairman. Barrett writes: “James is at least acting as a chairman and expressing in his own words the sense of the meeting.” Roman Catholics, of course, insist that Peter was the chair or even the pope. More than likely, no one was the chair. The way Luke presents it here is that the apostles had to convince the body of their way of thinking. They were not able to just hand down a decision and expect everyone to fall in with it. Plumptre says that James comment “is not given as a decree, but as a resolution which was submitted to the judgment of the Apostles and elders.” He supports this by a reference to Acts 16:4 where the decree comes in the name of all the apostles and elders, not in the name of James. Hort says that “there is nothing in Luke’s words which bears out what is often said that St James presided over the conference at Jerusalem.” Moberly disagrees.
ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ τοῦ πνικτοῦ καὶ τοῦ αἵματος·
but but to write them to abstain from pollution of idols and of fornication and of strangled things and of blood.
Paraphrase: So here is what I am suggesting. Let’s write a letter to all the churches and tell them that they are welcome to enter the church of God on the basis of faith in Jesus. Nothing else is needed. For the purpose of keeping the peace with the Jewish believers, however, let them make the following concessions to the Jewish way of life. Abstain from eating meat which has been used in pagan worship; you know that such eating will surely offend your Jewish brothers and sisters, and such offense can easily be avoided. (Romans 14:13-23) It goes without saying, that you should stay very far away from the services of pagan worship. The sexual perversions which are present at these services are too obscene to mention. You should also be careful about eating the meat of an animal which was killed by strangling. The blood of such an animal will not have been properly drained, and you know the offense that Jewish people take at even the thought of eating blood or anything with blood in it.
Is this a list of obvious sins which the Gentiles are to avoid? or is it a list of Jewish rituals which the Gentiles are to observe to keep the peace with their Jewish brothers and sisters? It’s a very difficult question to answer. If it’s a list of sins to avoid, then the list could be understood as idolatry, fornication, and blood (i.e. murder), but what about things strangled? Harnack argues at length that πνικτοῦ was a later insertion into the text and should be omitted from our Bibles. He says that if πνικτόν was the original text and afterwards struck out by some scribe, this would have been counted a serious interference with the text. If it was not original to the text and was added later to help people understand the correct interpretation of αἶμα, then it was not such a serious change. Another problem with this view is this; did the Gentiles really need to be reminded to abstain from murdering people?
On the other hand, if it’s a list of Jewish rituals, then why is fornication in this list? The problem is also discussed by Lake, Zahn, Sanday, and Ropes. Lightfoot thinks fornication here means polygamy. Farrar says that these restrictions are the Noahic laws given in Genesis 9:4. Godet disagrees; see footnote #2.
Farrar also points out that the last two restrictions πνικτοῦ καὶ τοῦ αἵματος are practically identical in what they require; see footnote 6.
Μωϋσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
For Moses of old generations in each city has those who are preaching him, being read in the synagogues each Sabbath
Paraphrase: Every Sabbath, the Jewish people hear Moses read to them, and this has been going on for generations. Furthermore, the rabbis take these laws, multiply them, and then teach them to young and old. With these laws so ingrained in them, it is very difficult for a Jewish person to accept our teaching that they no longer need to adhere to them. Our of respect for them, let us adhere to these basic principles and pray that perhaps God will bring them to a better place in due time.
I take this as a reason for the aforementioned concessions. I don’t agree with Farrar who writes: “By this addition he probably meant to imply that since Moses was universally read in synagogues attended both by Jews and by Gentile converts, we will tell the Gentiles that this Law which they hear read is not universally binding on them, but only so far as charity to the Jew requires; and we will tell the Jews that we have no desire to abrogate for them that Law to whose ordinances they hear a weekly witness.” I do not think the converts were still attending services in the Jewish synagogue, certainly not the Gentiles anyway.
Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Ἀντιόχειαν σὺν τῷ Παύλῳ καὶ Βαρναβᾷ, Ἰούδαν τὸν καλούμενον Βαρσαββᾶν καὶ Σιλᾶν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς,
γράψαντες διὰ χειρὸς αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν.
ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ἐξελθόντες ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν οἷς οὐ διεστειλάμεθα,
ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ,
ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σιλᾶν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά.
ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες,
ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε.
εἰδωλοθύτων further explains τῶν ἀλισγημάτων τῶν εἰδώλων in v20. The expression “you do well” is not equivalent to “you will be saved.” “The phrase used would have been very different if it had been meant to express a condition of salvation added to Paul’s teaching.” source
Οἱ μὲν οὖν ἀπολυθέντες κατῆλθον εἰς Ἀντιόχειαν, καὶ συναγαγόντες τὸ πλῆθος ἐπέδωκαν τὴν ἐπιστολήν·
ἀναγνόντες δὲ ἐχάρησαν ἐπὶ τῇ παρακλήσει.
Ἰούδας τε καὶ Σιλᾶς, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν·
ποιήσαντες δὲ χρόνον ἀπελύθησαν μετ’ εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς ἀποστείλαντας αὐτούς.
Acts 15:34 —
Παῦλος δὲ καὶ Βαρναβᾶς διέτριβον ἐν Ἀντιοχείᾳ διδάσκοντες καὶ εὐαγγελιζόμενοι μετὰ καὶ ἑτέρων πολλῶν τὸν λόγον τοῦ κυρίου.
Μετὰ δέ τινας ἡμέρας εἶπεν πρὸς Βαρναβᾶν Παῦλος· Ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου, πῶς ἔχουσιν.
Βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον·
Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ’ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον, μὴ συμπαραλαμβάνειν τοῦτον.
ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ’ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον,
Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν,
διήρχετο δὲ τὴν Συρίαν καὶ τὴν Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας.