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OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEB WMB NET LSV FBV TCNT T4T LEB BBE MOF JPS ASV DRA YLT DBY RV WBS KJB BB GNV CB TNT WYC SR-GNT UHB Related Parallel Interlinear Dictionary Search
parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA 1KI 2KI 1CH 2CH EZRA NEH EST JOB PSA PRO ECC SNG ISA JER LAM EZE DAN HOS JOEL AMOS OBA YNA MIC NAH HAB ZEP HAG ZEC MAL YHN MARK MAT LUKE ACTs ROM 1COR 2COR GAL EPH PHP COL 1TH 2TH 1TIM 2TIM TIT PHM HEB YAC 1PET 2PET 1YHN 2YHN 3YHN YUD REV
Acts Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28
Acts 15 V1 V3 V5 V7 V9 V11 V13 V15 V17 V21 V23 V25 V27 V29 V31 V33 V35 V37 V39 V41
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OET (OET-RV) Because of this, my ruling is not to be troubling the non-Jews who are turning back to God,
OET-LV Therefore I am_judging to_ not _be_troubling to_the ones from the pagans, turning_back to the god,
SR-GNT Διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν, ἐπιστρέφουσιν ἐπὶ τὸν ˚Θεόν, ‡
(Dio egō krinō maʸ parenoⱪlein tois apo tōn ethnōn, epistrefousin epi ton ˚Theon,)
Key: yellow:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULT Therefore, I judge not to trouble the ones from the Gentiles turning to God,
UST James continued to speak. He said, “Therefore I think that we should not tell the non-Jewish people who are becoming disciples of Jesus that they have to obey all of our Jewish laws and rituals.
BSB § It is my judgment, therefore, that we should not cause trouble for the Gentiles who are turning to God.
BLB Therefore I judge not to trouble those from the Gentiles turning to God,
AICNT “Therefore my judgment is that we should not trouble those of the Gentiles who turn to God,
OEB In my judgment, therefore, we should not add to the difficulties of those Gentiles who are turning to God,
WEB Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,
MSG (19-21)“So here is my decision: We’re not going to unnecessarily burden non-Jewish people who turn to the Master. We’ll write them a letter and tell them, ‘Be careful to not get involved in activities connected with idols, to guard the morality of sex and marriage, to not serve food offensive to Jewish Christians—blood, for instance.’ This is basic wisdom from Moses, preached and honored for centuries now in city after city as we have met and kept the Sabbath.”
NET “Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God,
LSV For this reason I judge: not to trouble those who turn back to God from the nations,
FBV So my decision is that we shouldn't make it difficult for foreigners who turn to God.
TCNT Therefore my judgment is that we not create difficulties for those among the Gentiles who turn to God,
T4T James continued by saying, “Therefore I have decided that we(inc) should stop bothering the non-Jewish people who are turning away from their sins and turning to God. That is, we should stop demanding that they obey all our laws and rituals.
LEB Therefore I conclude we should not cause difficulty for those from among the Gentiles who turn to God,
BBE For this reason my decision is, that we do not put trouble in the way of those who from among the Gentiles are turned to God;
MOF No MOF ACTs book available
ASV Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God;
DRA For which cause I judge that they, who from among the Gentiles are converted to God, are not to be disquieted.
YLT wherefore I judge: not to trouble those who from the nations do turn back to God,
DBY Wherefore I judge, not to trouble those who from the nations turn to [fn]God;
15.19 Elohim
RV Wherefore my judgment is, that we trouble not them which from among the Gentiles turn to God;
WBS Wherefore my sentence is, that we trouble not them, who from among the Gentiles are turned to God:
KJB Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
BB Wherfore my sentence is, that we trouble not them, which from among the gentiles, are turned to God:
(Wherefore my sentence is, that we trouble not them, which from among the gentiles, are turned to God:)
GNV Wherefore my sentence is, that we trouble not them of the Gentiles that are turned to God,
CB Wherfore my sentence is, that they which from amonge the Heythen are turned vnto God, be not disquyeted,
(Wherefore my sentence is, that they which from among the Heathen are turned unto God, be not disquyeted,)
TNT Wherfore my sentence is that we trouble not them which from amonge the gentyls are turned to God:
(Wherefore my sentence is that we trouble not them which from among the gentiles are turned to God: )
WYC For which thing Y deme hem that of hethene men ben conuertid to God,
(For which thing I deme them that of heathen men been conuertid to God,)
LUT Darum beschließe ich, daß man denen, so aus den Heiden zu GOtt sich bekehren; nicht Unruhe mache,
(Therefore beschließe ich, that man denen, so out of the Heiden to God itself/yourself/themselves bekehren; not Unruhe mache,)
CLV Propter quod ego judico non inquietari eos qui ex gentibus convertuntur ad Deum,[fn]
(Propter that I yudico not/no inquietari them who ex gentibus convertuntur to God,)
15.19 Ego judico. RAB. Recte judicandum erat, quod trium testimonio firmatur, duorum apostolorum et prophetarum.
15.19 I yudico. RAB. Recte yudicandum was, that trium testimonio firmatur, duorum apostolorum and prophetarum.
UGNT διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν, ἐπιστρέφουσιν ἐπὶ τὸν Θεόν,
(dio egō krinō maʸ parenoⱪlein tois apo tōn ethnōn, epistrefousin epi ton Theon,)
SBL-GNT διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν,
(dio egō krinō maʸ parenoⱪlein tois apo tōn ethnōn epistrefousin epi ton theon, )
TC-GNT Διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν Θεόν·
(Dio egō krinō maʸ parenoⱪlein tois apo tōn ethnōn epistrefousin epi ton Theon; )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
15:4-21 The first council of the church met to resolve the dispute concerning Gentiles and circumcision (15:1-2).
Circumcision in the New Testament
Circumcision (cutting off the male foreskin) was widely practiced in the ancient Near East (see Jer 9:25-26). For Jews, it had religious significance as the sign of the covenant that God had established with the people of Israel (Gen 17:9-14; Josh 5:2; John 7:22; Acts 7:8; Sirach 44:20). It was normally performed on the eighth day of a male infant’s life (Gen 17:12; Lev 12:3; Luke 1:59; Acts 7:8). The New Testament notes the circumcision of John the Baptist, Jesus, Paul, and Timothy (Luke 1:59; 2:21; Acts 16:2-3; Phil 3:5). Circumcision became a metaphor for the renewal of a person’s relationship with God (Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29). In the late 40s AD, some Jewish Christians tried to require Gentile Christians to undergo circumcision (Acts 15:1, 5; see 21:20-21; Gal 2:4, 11-13), to which Paul and Barnabas objected (Acts 15:2). The ensuing church council at Jerusalem settled the matter in favor of not requiring Gentiles to be circumcised (15:19-21, 28-29).
Paul insisted that “it makes no difference whether or not a man has been circumcised” (1 Cor 7:19). “What is important is faith expressing itself in love” (Gal 5:6). In Galatians, Paul argued against vigorous Jewish opponents and insisted that everyone enters God’s family simply through faith in Jesus Christ (Gal 2:14-21). Circumcision is not required for acceptance by God (Gal 5:6). The cross of Christ is the way that sinners enter into covenant with God (Gal 2:14-21; Col 2:11-15).
Passages for Further Study
Gen 17:9-14; Lev 12:3; Josh 5:2-9; Jer 9:25-26; Luke 1:59; 2:21; John 7:22-24; Acts 7:8; 15:1-5, 19-21, 28-31; 16:2-3; 21:18-24; Rom 2:25-29; 1 Cor 7:17-19; Gal 2:3-5, 11-21; 5:6; 6:15; Phil 3:5-9; Col 2:11-23
Note 1 topic: figures-of-speech / explicit
μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν, ἐπιστρέφουσιν ἐπὶ τὸν Θεόν
not /to_be/_troubling ˱to˲_the_‹ones› from the pagans turning_back to ¬the God
In your translation, you could make explicit in what way James does not want to trouble these Gentiles. Alternate translation: “that we should not require the Gentiles who are believing in God to be circumcised and obey the laws of Moses”
Note 2 topic: figures-of-speech / metaphor
ἐπιστρέφουσιν ἐπὶ τὸν Θεόν
turning_back to ¬the God
James is speaking of these Gentiles as if they are physically turning to God. He means that they are believing in the true God and starting to live in a way that pleases him. If it would be helpful in your language, you could state the meaning of this expression plainly. Alternate translation: “believing in God and obeying him”