Acts 21:25

 Acts 21:25

As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

a. NLT: “As for the Gentile believers, they should do what we already told them in a letter: They should abstain from eating food offered to idols, from consuming blood or the meat of strangled animals, and from sexual immorality.” [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. ASV:But as touching the Gentiles that have believed, we wrote, giving judgment that they should keep themselves from things sacrificed to idols, and from blood, and from what is strangled, and from fornication. [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

c. YLT: 'And concerning those of the nations who have believed, we have written, having given judgment, that they observe no such thing, except to keep themselves both from idol-sacrifices, and blood, and a strangled thing, and whoredom.' [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.] 

d. Classic Amplified: But with regard to the Gentiles who have believed (adhered to, trusted in, and relied on Christ), we have sent them a letter with our decision that they should keep themselves free from anything that has been sacrificed to idols and from [tasting] blood and [eating the meat of animals] which have been strangled and from all impurity and sexual immorality. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Peshitta Eastern Text: As for the believers amongst the Gentiles, we have written that they should abstain from the things sacrificed to idols and from fornication and from what is strangled and from blood.  [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT.Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1961 by A.J. Holmon Co.; Copyright  Ⓒ 1939 by A.J. Holmon Co.; copyright  Ⓒ renewed 1967  by A.J. Holmon Co.;  Copyright  Ⓒ 1940 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; Copyright  Ⓒ 1957 by A.J. Holmon Co. All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

f. NIV: As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.” [THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by Permission of Biblica, Inc.® All rights reserved worldwide.]

g. Worrell Translation: [Copyright 1904 by A.S. Worrell. Copyright assigned to the Assemblies of God, Springfield, MO. This edition was published 1980 by the Gospel Publishing House, Springfield, MO 65802. Printed in the U.S.A.]

h. Wuest Translation: [The New Testament: An Expanded Translation by Kenneth S. Wuest. ©️ Copyright Wm. B. Eerdmans Publishing Co. 1961. All rights reserved.] 

1. “As touching the Gentiles which believe, we have written and concluded that they observe no such thing…”

a. As [Strong: 1161. de deh a primary particle (adversative or continuative); but, and, etc.:--also, and, but, moreover, now (often unexpressed in English).] 

b. touching [Strong: 4012. peri per-ee' from the base of 4008; properly, through (all over), i.e. around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period):--(there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with. In comparative, it retains substantially the same meaning of circuit (around), excess (beyond), or completeness (through).]

c. the [Strong: 3588. [tōn] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tōn] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn,ta, tēs,tois, tō, tōn, hé  hē, hai.]

d. Gentiles [Strong: 1484. ethnos eth'-nos probably from 1486; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan):--Gentile, heathen, nation, people.]

e. [which] believe [Strong: 4100. pisteuo pist-yoo'-o from 4102; to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ):--believe(-r), commit (to trust), put in trust with.]

f. we [Strong: 2249. hemeis hay-mice' nominative plural of 1473; we (only used when emphatic):--us, we (ourselves).]

g. [have] written [Strong: 1989. epistello ep-ee-stel'-lo from 1909 and 4724; to enjoin (by writing), i.e. (genitive case) to communicate by letter (for any purpose):--write (a letter, unto).]

h. [and] concluded [Strong: 2919. krino kree'-no properly, to distinguish, i.e. decide (mentally or judicially); by implication, to try, condemn, punish:--avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think.]

i. [that] they [Strong: 846. autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

j. observe [Strong: 5083. tereo tay-reh'-o from teros (a watch; perhaps akin to 2334); to guard (from loss or injury, properly, by keeping the eye upon; and thus differing from 5442, which is properly to prevent escaping; and from 2892, which implies a fortress or full military lines of apparatus), i.e. to note (a prophecy; figuratively, to fulfil a command); by implication, to detain (in custody; figuratively, to maintain); by extension, to withhold (for personal ends; figuratively, to keep unmarried); by extension, to withhold (for personal ends; figuratively, to keep unmarried):--hold fast, keep(- er), (pre-, re-)serve, watch.]

k. no [Strong: 3367. medeis may-dice', including the irregular feminine medemia may-dem-ee'-ah, and the neuter meden may-den' from 3361 and 1520; not even one (man, woman, thing):--any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay.]

l. [such] thing [Strong: 5108. toioutos toy-oo'-tos (including the other inflections); from 5104 and 3778; truly this, i.e. of this sort (to denote character or individuality):--like, such (an one).]

2. “...save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.”

a. save only [Strong: 1487. ei i a primary particle of conditionality; if, whether, that, etc.:--forasmuch as, if, that, (al-)though, whether.]

b. [Strong: 3361. me may a primary particle of qualified negation (whereas 3756 expresses an absolute denial); (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether:--any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without. Often used in compounds in substantially the same relations.]

c. [that they] keep [Strong: 5442. phulasso foo-las'-so probably from 5443 through the idea of isolation; to watch, i.e. be on guard (literally of figuratively); by implication, to preserve, obey, avoid:--beward, keep (self), observe, save.]

d. themselves [Strong: 846. autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

e. from [Strong: 5037. te teh a primary particle (enclitic) of connection or addition; both or also (properly, as correlation of 2532):--also, and, both, even, then, whether. Often used in composition, usually as the latter participle.]

f. [things] offered to idols [Strong: 1494. eidolothuton i-do-loth'-oo-ton neuter of a compound of 1497 and a presumed derivative of 2380; an image-sacrifice, i.e. part of an idolatrous offering:--(meat, thing that is) offered (in sacrifice, sacrificed) to (unto) idols.]

g. and [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

h. [from] blood [Strong: 129. haima hah'-ee-mah of uncertain derivation; blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ); by implication, bloodshed, also kindred:--blood.]

i. and [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

j. [from] strangled [Strong: 4156. pniktos pnik-tos' from 4155; throttled, i.e. (neuter concretely) an animal choked to death (not bled):--strangled.

k. and [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

l. and [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

m. [from] fornication [Strong: 4202. porneia por-ni'-ah from 4203; harlotry (including adultery and incest); figuratively, idolatry:--fornication.]

1). Conclusion of the Jerusalem Council.

a). Acts 15:19, 20

b). Acts 15:22-29

2). Barnes' Notes on the Bible: As touching the Gentiles - In regard to the Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles. They could not command the Gentile converts to observe those ceremonies, while yet it might be proper, for the sake of peace, that the converts to Christianity from among the Jews should regard them. The conduct of the Christians at Jerusalem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infidels, that it looks like double-dealing; that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the ceremonial law, when his conduct among the Gentiles showed that he did not, we may reply: (1) That the observance of that law was not necessary in order to salvation; (2) That it would have been improper to have enjoined its observance on the Gentile converts as necessary, and therefore it was never done; (3) That when the Jews urged its observance as necessary to justification and salvation, Paul strenuously opposed this view of it everywhere; (4) Yet that, as a matter of expediency, he did not oppose its being observed either by the Jews, or by the converts made among the Jews. In fact, there is other evidence besides the case before us that Paul himself continued to observe some, at least, of the Jewish rites, and his conduct in public at Jerusalem was in strict accordance with his conduct in other places. See Acts 18:18. The sum of the whole matter is this, that when the observance of the Jewish ceremonial law was urged as necessary to justification and acceptance with God, Paul resisted it; when it was demanded that its observance should be enjoined on the Gentiles, he opposed it; in all other cases he made no opposition to it, and was ready himself to comply with it, and willing that others should also.

3). The Bible And Homosexual Practice, Robert A. J. Gagnon, Note 151 According to the Apostolic Decree, gentiles were to abstain from (1) “things sacrificed to idols” (eidolothyta), encompassing both sacrificing to a god other than Yahweh and eating food offered to idols (alluding to Leviticus 17:1-9 which mandates that all sacrifices be brought “to the entrance of the tent of meeting” so that “they may no longer offer their sacrifices for goat-demons, to whom they prostitute themselves”); (2) “blood” (haima; alluding to Leviticus 17:10-12 where the eating of blood is prohibited), possibly containing a secondary allusion to not shedding blood (i.e., “bloodshed,” murder) since the command to Noah and his descendants in Genesis 9:4-6 couples the prohibition against eating animals from which the blood had not been drained with a prohibition against shedding human blood; (3) “what is strangled (or choked to death; pnikton), that is, eating animals that were killed without having the blood drained from them (alluding to Leviticus 17:13, 14 which refers to pouring out the blood of animals that have not died from a shedding of blood); and (4) “sexual immorality” (porniea; alluding to Leviticus 18:6-23, which forbids incest, adultery, intercourse between males, and bestiality). The fact that the sequence of the commands of the Apostolic Decree corresponds to the sequence in Leviticus 17-18 further confirms the former’s derivation from the latter.

4). David Stearn, Jewish New Testament Commentary: Under Acts 15:19: Any form of sexual immorality. In first-century pagan world (as, unfortunately, in the twentieth-century Western world) sexual unions outside of marriage were regarded very lightly, along with homosexual behavior, temple prostitution and other improper practices. In Judaism, on the other hand, these were abominations (Leviticus 18).