The Meaning of Acts 15:3 Explained

Acts 15:3

KJV: And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

YLT: they indeed, then, having been sent forward by the assembly, were passing through Phenice and Samaria, declaring the conversion of the nations, and they were causing great joy to all the brethren.

Darby: They therefore, having been set on their way by the assembly, passed through Phoenicia and Samaria, relating the conversion of those of the nations. And they caused great joy to all the brethren.

ASV: They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

KJV Reverse Interlinear

And  being brought on their way  by  the church,  they passed through  Phenice  and  Samaria,  declaring  the conversion  of the Gentiles:  and  they caused  great  joy  unto all  the brethren. 

What does Acts 15:3 Mean?

Study Notes

Phenice
Phoenicia.

Verse Meaning

On the way to Jerusalem the missionaries recounted what God had done in Cyprus and Asia Minor to the Christians in Phoenicia and Samaria. These believers rejoiced because they saw a continuation of what had happened to them.
"This undoubtedly means that Gentiles were converted on a direct basis apart from any necessary commitment to Judaism, because the presence of proselytes and "God-fearing" Gentiles in the church was hardly newsworthy in A.D49." [1]

Context Summary

Acts 15:1-11 - One Way Of Salvation For All
Paul and Barnabas were quietly resting in Antioch after their arduous toils, when these persons from Jerusalem stealthily commenced to undermine their influence. They contended that the way from paganism to Christ must be through Moses. They especially insisted that Gentiles must become Jews by submitting to the initial rite of Judaism. This insidious teaching followed Paul throughout his life, and extracted from him many of the noble arguments and appeals of his epistles. We can easily understand the vehemence with which he protested.
Finally it was determined to submit the question to the judgment of the Apostles and elders in Jerusalem. The journey thither was a triumphal progress. The story of the seal that God had placed on all the labors of the two missionaries not only filled all hearts with joy, but was the conclusive answer to the Judaizing teachers who were the cause of all the trouble. The first great address at the solemn conclave was by Peter, who quoted his own experience at the house of Cornelius to prove that God at least made no difference between Jew and Gentile. Notice his statement that the believing heart is cleansed by receiving the Holy Spirit, Acts 15:11. [source]

Chapter Summary: Acts 15

1  Great dissensions arise regarding circumcision
5  The apostles consult about it,
22  and send their determination by letters to the churches
36  Paul and Barnabas, thinking to visit the brothers together,
39  disagree, and travel different ways

Greek Commentary for Acts 15:3

They therefore [οι μεν ουν]
Luke‘s favourite method of resumptive narrative as we have seen (Acts 11:19, etc.), demonstrative οι — hoi with μεν — men (indeed) and ουν — oun (therefore). [source]
Being brought on their way by the church [προπεμπτεντες υπο της εκκλησιας]
First aorist passive participle of προπεμπω — propempō old verb, to send forward under escort as a mark of honour as in Acts 20:38; Acts 21:5; 3 Jo Acts 1:6. They were given a grand send-off by the church in Antioch. Passed through (διηρχοντο — diērchonto). Imperfect middle describing the triumphal procession through both (τε και — te kai) Phoenicia and Samaria. The conversion The turning. They caused great joy (εποιουν χαραν μεγαλην — epoioun charan megalēn). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still. [source]
Passed through [διηρχοντο]
Imperfect middle describing the triumphal procession through both (τε και — te kai) Phoenicia and Samaria. [source]
The conversion [την επιστροπην]
The turning. They caused great joy (εποιουν χαραν μεγαλην — epoioun charan megalēn). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still. [source]
They caused great joy [εποιουν χαραν μεγαλην]
Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still. [source]
Being brought on their way [προπεμφθέντες]
Lit.,having been sent forth; under escort as a mark of honor. [source]
Declaring []
See on Acts 13:41. In the various towns along their route. [source]

Reverse Greek Commentary Search for Acts 15:3

Acts 28:22 We desire [ἀξιοῦμεν]
Rather, we think it. Compare Acts 15:38. [source]
Acts 17:15 They that conducted [καθιστῶντες]
Lit., brought to the spot. Note the different word employed, Acts 15:3(see note there). [source]
Acts 17:16 Was stirred [παρωξύνετο]
Better, as Rev., was provoked. See on the kindred word contention ( παροξυσμὸς )Acts 15:39. [source]
Acts 16:5 Were established [ἐστερεοῦντο]
Rather, were strengthened. Another word is used for established. See Acts 14:22; Acts 15:32, Acts 15:41; Acts 18:23. There is a difference, moreover, between being strengthened and established. See 1 Peter 5:10. [source]
Acts 15:32 Exhorted []
Or comforted. See on Acts 15:31. The latter agrees better with consolation there. [source]
Acts 13:41 Declare [ἐκδιηγῆται]
Only here and Acts 15:3. See on shew, Luke 8:39. The word is a very strong expression for the fullest and clearest declaration: declare throughout. [source]
Acts 13:2 Separate []
The Greek adds δή , now, which is not rendered by A. V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose, and to be obeyed at the time. Compare Luke 2:15; Acts 15:36; 1 Corinthians 6:20. [source]
Acts 11:21 Turned unto the Lord [επεστρεπσεν επι τον κυριον]
First aorist active indicative of επιστρεπω — epistrephō common verb to turn. The usual expression for Gentiles turning to the true God (Acts 14:15; Acts 15:3, Acts 15:19; Acts 26:18, Acts 26:20; 1 Thessalonians 1:9). Here “Lord” refers to “the Lord Jesus” as in Acts 11:20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history. [source]
Acts 11:24 For [οτι]
Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man See note on Romans 5:7 for distinction between αγατος — agathos and δικαιος — dikaios righteous, where αγατος — agathos ranks higher than δικαιος — dikaios Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God‘s Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (Acts 15:36; 41). [source]
Acts 11:27 Prophets [προπηται]
Christian prophets these were (cf. Acts 13:1) who came from Jerusalem (the headquarters, Acts 8:15). Judas and Silas are called prophets (Acts 14:4; Acts 15:32). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1 Corinthians 14:3). John was a prophet (Luke 7:26). We need prophets in the ministry today. [source]
Acts 13:2 Separate me [απορισατε δη μοι]
First aorist active imperative of αποριζω — aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη — dē a shortened form of ηδη — ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι — Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. [source]
Acts 14:22 Confirming [επιστηριζοντες]
Late verb (in lxx), in N.T. only in Acts 14:22; Acts 15:32, Acts 15:41, to make more firm, to give additional (επι — epi) strength. Each time in Acts the word is used concerning these churches. [source]
Acts 15:19 I give my judgment []
. James sums up the case as President of the Conference in a masterly fashion and with that consummate wisdom for which he is noted. It amounts to a resolution for the adoption by the assembly as happened (Acts 15:33). [source]
Acts 15:20 But that we write unto them [αλλα επιστειλαι αυτοις]
By way of contrast First aorist active infinitive of επιστελλω — epistellō old verb to send to one (message, letter, etc.). Our word επιστλε — epistle (επιστολη — epistolē as in Acts 15:30) comes from this verb. In the N.T. only here, Hebrews 13:22, and possibly Acts 21:25. [source]
Acts 13:2 And fasted [και νηστευοντων]
Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke 18:12). Note fasting also in the choice of elders for the Mission Churches (Acts 14:23). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. Separate me (απορισατε δη μοι — aphorisate dē moi). First aorist active imperative of αποριζω — aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη — dē a shortened form of ηδη — ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι — Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. Whereunto Here εις — eis has to be repeated from εις το εργον — eis to ergon just before, “for which” as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions. [source]
Acts 13:13 Set sail [αναχτεντες]
First aorist passive participle of αναγω — anagō Thirteen times in the Acts and Luke 8:22 which see. They sailed up to sea and came down First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
Acts 13:13 Departed from them [αποχωρεω]
First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
Acts 15:19 My judgment is [εγω κρινω]
Note expression of εγω — egō I give my judgment. (Εγο χενσεο — Ego censeo). James sums up the case as President of the Conference in a masterly fashion and with that consummate wisdom for which he is noted. It amounts to a resolution for the adoption by the assembly as happened (Acts 15:33). That we trouble not Present active infinitive with μη — mē in an indirect command (Robertson, Grammar, p. 1046) of παρενοχλεω — parenochleō a common late verb, occurring here alone in the N.T. This double compound (παρα εν — paraενοχλεω — en) is from the old compound εν — enochleō (οχλος — en and παρα — ochlos crowd, annoyance) seen in Luke 6:18; Hebrews 12:15, and means to cause trouble beside (para) one or in a matter. This is the general point of James which he explains further concerning “those who are turning from the Gentiles unto God,” the very kind of people referred to in Amos. [source]
Acts 15:30 So they [οι μεν ουν]
As in Acts 15:3. [source]
Acts 15:30 When they were dismissed [απολυτεντες]
First aorist passive participle of απολυω — apoluō common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in Acts 15:33 (cf. Acts 13:3) and perhaps an escort for part of the way as in Acts 15:3. The multitude (το πλητος — to plēthos). Public meeting of the church as in Acts 15:1-3. Deissmann (Bible Studies, p. 232) gives illustrations from the inscriptions of the use of πλητος — plēthos for official, political, and religious gatherings. The committee formally “delivered” (επεδωκαν — epedōkan) the epistle to the church authorities. [source]
Acts 15:31 They rejoiced [εχαρησαν]
Second aorist (ingressive) passive indicative of χαιρω — chairō They burst into exultant joy showing clearly that they did not consider it a weak compromise, but a glorious victory of Gentile liberty. For the consolation (επι τηι παρακλησει — epi tēi paraklēsei). The encouragement, the cheer in the letter. See παρεκαλεσαν — parekalesan in Acts 15:32. Consolation and exhortation run into one another in this word. [source]
Acts 15:31 For the consolation [επι τηι παρακλησει]
The encouragement, the cheer in the letter. See παρεκαλεσαν — parekalesan in Acts 15:32. Consolation and exhortation run into one another in this word. [source]
Acts 15:34 But it seemed good unto Silas to abide there [εδοχε δε Σιλαι επιμειναι αυτου]
This verse is not in the Revised Version or in the text of Westcott and Hort, being absent from Aleph A B Vulgate, etc. It is clearly an addition to help explain the fact that Silas is back in Antioch in Acts 15:40. But the “some days” of Acts 15:36 afforded abundant time for him to return from Jerusalem. He and Judas went first to Jerusalem to make a report of their mission. [source]
Acts 18:23 Having spent some time [ποιησας χρονον τινα]
Literally, having done some time. How long we do not know, probably not long. There are those who place the visit of Peter here to which Paul alludes in Galatians 2:11. and which we have located while Paul was here the last time (Acts 15:35). [source]
Acts 15:29 It shall be well with you [πλην τουτων των επαναγκες]
Ye shall fare well. A classical idiom used here effectively. The peace and concord in the fellowship of Jews and Gentiles will justify any slight concession on the part of the Gentiles. This letter is not laid down as a law, but it is the judgment of the Jerusalem Christians for the guidance of the Gentiles (Acts 16:4) and it had a fine effect at once (Acts 15:30-35). Trouble did come later from the Judaizers who were really hostile to the agreement in Jerusalem, but that opposition in no way discredits the worth of the work of this Conference. No sane agreement will silence perpetual and professional disturbers like these Judaizers who will seek to unsettle Paul‘s work in Antioch, in Corinth, in Galatia, in Jerusalem, in Rome. [source]
Acts 16:4 The decrees [τα δογματα]
Old word from δοκεω — dokeō to give an opinion. It is used of public decrees of rulers (Luke 2:1; Acts 17:7), of the requirements of the Mosaic law (Colossians 2:14), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (Acts 15:22, Acts 15:27, Acts 15:32). Which had been ordained (τα κεκριμενα — ta kekrimena). Perfect passive articular participle of κρινω — krinō to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. For to keep This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise. [source]
Acts 17:16 Was provoked [παρωχυνετο]
Imperfect passive of παροχυνω — paroxunō old verb to sharpen, to stimulate, to irritate (from παρα οχυς — paraπαροχυσμος — oxus), from τεωρουντος — paroxusmos (Acts 15:39), common in old Greek, but in N.T. only here and 1 Corinthians 13:5. It was a continual challenge to Paul‘s spirit when he beheld The city full of idols (ουσαν — kateidōlon ousan tēn polin). Note the participle κατειδωλον — ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα — kateidōlon (perfective use of ειδωλον — kata and καταμπελοσ καταδενδρον — eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα — katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
Acts 20:3 When he had spent three months there [ποιησας μηνας τρεις]
Literally, “having done three months,” the same idiom in Acts 15:33; Acts 18:23; James 4:13. During this period Paul may have written Galatians as Lightfoot argued and certainly did Romans. We do not have to say that Luke was ignorant of Paul‘s work during this period, only that he did not choose to enlarge upon it. [source]
Acts 20:7 When we were gathered together [συνηγμενων ημων]
Genitive absolute, perfect passive participle of συναγω — sunagō to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Acts 4:31; Acts 11:26; Acts 14:27; Acts 15:6, Acts 15:30; Acts 19:7, Acts 19:8; 1 Corinthians 5:4. In Hebrews 10:25 the substantive επισυναγωγην — episunagōgēn is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in John 20:19 “it being evening on that day the first day of the week” naturally means the evening following the day, not the evening preceding the day. To break bread (κλασαι αρτον — klasai arton). First aorist active infinitive of purpose of κλαω — klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη — Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη — Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον — ton arton) in Acts 20:11 shows that the Αγαπη — Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον — ton arton may merely refer to αρτον — arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. Discoursed Imperfect middle because he kept on at length. Intending (μελλω — mellō). Being about to, on the point of. On the morrow Locative case with ημεραι — hēmerāi understood after the adverb επαυριον — epaurion If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. Prolonged his speech (Παρετεινεν τον λογον — Pareteinen ton logon). Imperfect active (same form as aorist) of παρατεινω — parateinō old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul‘s long sermon which went on and on till midnight (μεχρι μεσονυκτιου — mechri mesonuktiou). Paul‘s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience. [source]
Acts 20:38 Which he had spoken [ωι ειρηκει]
Relative attracted to the case of the antecedent λογωι — logōi (word). Past perfect indicative of ειπον — eipon They brought him on his way (προεπεμπον αυτον — proepempon auton). Imperfect active of προπεμπω — propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Acts 20:38 They brought him on his way [προεπεμπον αυτον]
Imperfect active of προπεμπω — propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Acts 21:4 Having found [ανευροντες]
Second aorist active participle of ανευρισκω — aneuriskō to seek for, to find by searching There was a church here, but it was a large city and the number of members may not have been large. Probably some of those that fled from Jerusalem who came to Phoenicia (Acts 11:19) started the work here. Paul went also through Phoenicia on the way to the Jerusalem Conference (Acts 15:3). As at Troas and Miletus, so here Paul‘s indefatigible energy shows itself with characteristic zeal. [source]
Acts 28:22 But we desire [αχιουμεν δε]
Old verb αχιοω — axioō to deem worthy, to think right or proper as in Acts 15:38 which see. They think it only fair to hear Paul‘s side of his case. [source]
Acts 4:36 Barnabas [αρναβας]
His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word παρεκαλει — parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Corinthians 14:3. Encouragement is the chief idea in παρακλησις — paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from αρνεβους — Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word. [source]
Romans 15:24 To be brought on my way [προπεμφθῆναι]
Escorted. See on Acts 15:3. [source]
1 Corinthians 9:6 Barnabas []
The only mention of Barnabas along with Paul since the quarrel, Acts 15:39. [source]
1 Corinthians 13:5 Easily provoked [παροξύνεται]
Easily is superfluous, and gives a wrong coloring to the statement, which is absolute: is not provoked or exasperated. The verb occurs only here and Acts 17:16. The kindred noun παροξυσμός , in Acts 15:39, describes the irritation which arose between Paul and Barnabas. In Hebrews 10:24, stimulating to good works. It is used of provoking God, Deuteronomy 9:8; Psalm 105:29; Isaiah 65:3. [source]
1 Corinthians 13:5 Seeketh not its own [ου ζητει τα εαυτης]
Its own interests (1 Corinthians 10:24, 1 Corinthians 10:33). Is not provoked (ου παροχυνεται — ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος — paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος — paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος — logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον — to kakon) done to love with a view to settling the account. [source]
1 Corinthians 13:5 Is not provoked [ου παροχυνεται]
Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος — paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος — paroxusmos in Hebrews 10:24. [source]
1 Corinthians 9:6 Have we not a right to forbear working? [ουκ εχομεν εχουσιαν μη εργαζεσται]
By η — ē (or) Paul puts the other side about Barnabas (the only allusion since the dispute in Acts 15:39, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts 13; 14), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Philemon 4:15). Here both negatives have their full force. Literally, Do we not have (ουκ εχομεν — ouk echomen expecting the affirmative reply) the right not (μη — mē negative of the infinitive εργαζεσται — ergazesthai) to do manual labour (usual meaning of εργαζομαι — ergazomai as in 1 Corinthians 4:12)?” There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent. [source]
2 Corinthians 11:25 Have I been in the deep [ἐν τῷ βυθῷ πεποίηκα]
Lit., I have made (spent) a night and a day in the deep. For a similar use of ποιέω tomake, see Acts 15:33; Acts 18:23; Acts 20:3; James 4:13. βυθός bottomor depth occurs only here. Of the event itself there is no record. [source]
Galatians 2:1 With Barnabas [μετα αρναβα]
As in Acts 15:2. Taking Titus also with me (συνπαραλαβων και Τιτον — sunparalabōn kai Titon). Second aorist active participle of συνπαραλαμβανω — sunparalambanō the very verb used in Acts 15:37. of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke‘s own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian. [source]
Galatians 2:1 Taking Titus also with me [συνπαραλαβων και Τιτον]
Second aorist active participle of συνπαραλαμβανω — sunparalambanō the very verb used in Acts 15:37. of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke‘s own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian. [source]
Galatians 2:14 To live as do the Jews [Ιουδαζειν]
Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14 That they walked not uprightly [οτι ορτοποδουσιν]
Present active indicative retained in indirect discourse, “they are not walking straight.” Ορτοποδεω — Orthopodeō Found only here and in later ecclesiastical writers, though ορτοποδες βαινοντες — orthopodes bainontes does occur. According to the truth of the gospel (προς την αλητειαν του ευαγγελιου — pros tēn alētheian tou euaggeliou). Just as in Galatians 2:5. Paul brought them to face (προς — pros) that. I said unto Cephas before them all Being a Jew (Ιουδαιος υπαρχων — Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως — Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14 I said unto Cephas before them all [ειπον τωι Κηπαι εμπροστεν παντων]
Being a Jew (Ιουδαιος υπαρχων — Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως — Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14 As do the Gentiles [ετνικως]
Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως — Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Philippians 2:30 The work of Christ []
The text varies: some reading work of the Lord, and others the work absolutely. If the latter, the meaning is labor for the Gospel; compare Acts 15:38. If the Lord or Christ, the reference may be to the special service of Epaphroditus in bringing the contribution of the Philippians. [source]
Colossians 4:10 Sister's son [ἀνεψιός]
Only here in the New Testament. Rev., correctly, cousin. The sense of nephew did not attach to the word until very late. Lightfoot remains that this incidental notice explains why Barnabas should have taken a more favorable view of Mark's defection than Paul, Acts 15:37, Acts 15:39. [source]
Colossians 4:10 My fellow-prisoner [ο συναιχμαλωτος μου]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες — sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
Colossians 4:10 Mark [Μαρκος]
Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. [source]
Colossians 4:10 The cousin of Barnabas [ο ανεπσιος αρναβα]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
2 Timothy 4:11 Mark []
Mentioned Colossians 4:10; Philemon 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12, Acts 12:25; Acts 15:37), called the cousin of Barnabas (Colossians 4:10). The first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy. [source]
2 Timothy 4:11 Take Mark [Μαρκον αναλαβων]
Second aorist active participle of αναλαμβανω — analambanō old verb, to pick up, as in Ephesians 6:13, Ephesians 6:16. “Pick up Mark.” He is useful to me (εστιν μοι ευχρηστος — estin moi euchrēstos). See note on 2 Timothy 2:21 for ευχρηστος — euchrēstos Paul had long ago changed his opinion of Mark (Colossians 4:10) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected (Acts 15:37.). [source]
2 Timothy 4:11 He is useful to me [εστιν μοι ευχρηστος]
See note on 2 Timothy 2:21 for ευχρηστος — euchrēstos Paul had long ago changed his opinion of Mark (Colossians 4:10) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected (Acts 15:37.). [source]
Hebrews 11:31 With peace [μετ ' εἰρήνηνς]
The phrase only here and Acts 15:33. Quite often in lxx, as Genesis 15:15; Genesis 26:29; Exodus 18:23; Deuteronomy 20:20; Judges 8:9. In N.T. ἐν εἰρήνῃ inpeace (Acts 16:36; James 2:16): εἰς εἰρήνην intopeace (Mark 5:34; Luke 7:50; Luke 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg. ii. 99, in the case of the pilot-angel who conveys souls to the shore of Purgatory.“He, sooth to say, for three months past has takenWhoever wished to enter, with all peace ” (without interposing any obstacle.) [source]
Hebrews 10:24 To provoke [εἰς παροξυσμὸν]
Lit. with a view to incitement. Only here and Acts 15:39. From παροξύνειν tosharpen. Hence to stimulate. In Acts 15:39, the result of provocation; irritation or contention. Here the act of incitement. Twice in lxx, Deuteronomy href="/desk/?q=de+29:27&sr=1">Deuteronomy 29:27); Jeremiah href="/desk/?q=jer+32:3&sr=1">Jeremiah 32:3, Jeremiah 32:7); for the Hebrew קֶצֶף anger, wrath, altercation. The Hebrew derivation is from קָצַֽף a splinter. The new economy demands mutual care on the part of the members of the Christian community. Comp. 1 Corinthians 12:25. They must stir up each other's religious affections and ministries. [source]
James 4:13 Continue there a year [ποιήσομεν ἐκεῖ ἐνιαυτὸν]
Lit., we will make a year. See, for the same form of expression, Acts 15:33; Acts 18:23; 2 Corinthians 11:25. Better, as Rev., spend a year there. (Compare the A. V., Acts 18:23, rightly retained by Rev.) The word ποιήσομεν implies more than mere continuance; rather, a doing something with the year. [source]
1 Peter 5:12 Silvanus []
Probably the companion of Paul known in the Acts as Silas (Acts 15:22, Acts 15:27, Acts 15:32, Acts 15:34, Acts 15:40, etc.), and called Silvanus by Paul in 2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1. [source]
3 John 1:6 If thou bring forward on their journey [προπέμψας]
Lit., having sent forward. The aorist tense represents the act as accomplished. Compare Acts 15:3; Titus 3:13. Rev., set forward. [source]
3 John 1:6 Thou wilt do well [καλως ποιησεις]
Future active of ποιεω — poieō with adverb καλως — kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας — propempsas). First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως — axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
3 John 1:6 To set forward on their journey [προπεμπσας]
First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13. [source]
Revelation 13:5 To continue forty and two months [ποιῆσαι μῆνας τεσσεράκοντα δύο]
Lit., to make forty and two months. Similarly, Acts 15:33, ποιήσαντες χρόνον havingtarried a space; lit., having made a time. See on continued there a year, James 4:13. The best expositors, however, render ποιῆσαι absolutely, to work, and the following accusative as the accusative of duration, “during forty and two months.” Rev., margin to do his works during, etc. See Daniel 11:28. [source]
Revelation 1:12 Having turned [επιστρεπσας]
First aorist active participle of επιστρεπω — epistrephō from which also επεστρεπσα — epestrepsa just before, for which verb see Acts 15:36; Acts 16:18.Seven golden candlesticks (επτα λυχνιας χρυσας — hepta luchnias chrusas). See Matthew 5:15 for λυχνια — luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]
Revelation 6:14 Was removed [απεχωριστη]
First aorist passive indicative of αποχωριζω — apochōrizō to separate, to part (Acts 15:39). “The heaven was parted.” [source]

What do the individual words in Acts 15:3 mean?

They indeed therefore having been sent forward by the church were passing through - both Phoenicia and Samaria relating in detail the conversion of the Gentiles they were bringing joy great to all the brothers
Οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμάρειαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν ἐποίουν χαρὰν μεγάλην πᾶσιν τοῖς ἀδελφοῖς

μὲν  indeed 
Parse: Particle
Root: μέν  
Sense: truly, certainly, surely, indeed.
προπεμφθέντες  having  been  sent  forward 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural
Root: προπέμπω  
Sense: to send before.
ἐκκλησίας  church 
Parse: Noun, Genitive Feminine Singular
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
διήρχοντο  were  passing  through 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural
Root: διέρχομαι  
Sense: to go through, pass through.
τήν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
Φοινίκην  Phoenicia 
Parse: Noun, Accusative Feminine Singular
Root: Φοινίκη  
Sense: a territory of the province of Syria, situated on the coast of the Mediterranean between the river Eleutherus and the promontory of Carmel, some 30 miles (50 km) long and 3 (5 km) broad.
Σαμάρειαν  Samaria 
Parse: Noun, Accusative Feminine Singular
Root: Σαμάρεια 
Sense: a territory in Palestine, which had Samaria as its capital.
ἐκδιηγούμενοι  relating  in  detail 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: ἐκδιηγέομαι  
Sense: to narrate in full or wholly.
ἐπιστροφὴν  conversion 
Parse: Noun, Accusative Feminine Singular
Root: ἐπιστροφή  
Sense: conversion (of the Gentiles from idolatry to the true God).
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
ἐθνῶν  Gentiles 
Parse: Noun, Genitive Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
ἐποίουν  they  were  bringing 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: ποιέω  
Sense: to make.
χαρὰν  joy 
Parse: Noun, Accusative Feminine Singular
Root: χαρά  
Sense: joy, gladness.
μεγάλην  great 
Parse: Adjective, Accusative Feminine Singular
Root: μέγας  
Sense: great.
πᾶσιν  to  all 
Parse: Adjective, Dative Masculine Plural
Root: πᾶς  
Sense: individually.
ἀδελφοῖς  brothers 
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.