KJV: And put no difference between us and them, purifying their hearts by faith.
YLT: and did put no difference also between us and them, by the faith having purified their hearts;
Darby: and put no difference between us and them, having purified their hearts by faith.
ASV: and he made no distinction between us and them, cleansing their hearts by faith.
| οὐθὲν | not one |
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Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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| διέκρινεν | He made distinction |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διακρίνω Sense: to separate, make a distinction, discriminate, to prefer. |
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| μεταξὺ | between |
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Parse: Preposition Root: μεταξύ Sense: between. |
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| ἡμῶν | us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| τε | also |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| τῇ | by the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πίστει | faith |
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Parse: Noun, Dative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| καθαρίσας | having purified |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καθαρίζω Sense: to make clean, cleanse. |
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| καρδίας | hearts |
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Parse: Noun, Accusative Feminine Plural Root: καρδία Sense: the heart. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Acts 15:9
He distinguished nothing (first aorist active ind.) between (both δια dia and μεταχυ metaxu) both (τε και te kai) us and them. In the matter of faith and conversion God treated us Jews as heathen and the heathen as Jews. [source]
Not by works nor by ceremonies. Peter here has a thoroughly Pauline and Johannine idea of salvation for all both Jew and Greek. Cf. Acts 10:15. [source]
Reverse Greek Commentary Search for Acts 15:9
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Distinguishes thee, separates thee. Διακρινω Diakrinō means to sift or separate between (δια dia) as in Acts 15:9 (which see) where μεταχυ metaxu is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. [source]
Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος , which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification. The phrase N.T.olxx, Job 7:21. Καθαρισμός purificationoccurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν topurify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7, 1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25, Matthew 23:26, Mark 7:19, Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase “to cleanse from sin,” always with ἀπὸ fromIn carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. [source]
The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (1 Chronicles 15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers href="/desk/?q=nu+6:2-6&sr=1">Numbers 6:2-6). In this ceremonial sense, John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare καθαρίσας , purifying, Acts 15:9. [source]
Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, “There is much to show how alien it was to primitive Christian thought to regard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God.” See Acts 11:17; Acts 15:9-11. [source]