Verse (Click for Chapter)
New International Version
Certain people came down from Judea to Antioch and were teaching the believers: "Unless you are circumcised, according to the custom taught by Moses, you cannot be saved."
New Living Translation
While Paul and Barnabas were at Antioch of Syria, some men from Judea arrived and began to teach the believers: “Unless you are circumcised as required by the law of Moses, you cannot be saved.”
English Standard Version
But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
Berean Study Bible
Then some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
Berean Literal Bible
But certain ones having come down from Judea were teaching the brothers, "Unless you are circumcised according to the custom of Moses, you are not able to be saved."
King James Bible
And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
New King James Version
And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
New American Standard Bible
Some men came down from Judea and began teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved."
And some men came down from Judea and began teaching the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
Some men came down from Judea and began teaching the brothers, “Unless you are circumcised in accordance with the custom of Moses, you cannot be saved.”
Christian Standard Bible
Some men came down from Judea and began to teach the brothers, “Unless you are circumcised according to the custom prescribed by Moses, you cannot be saved.”
Holman Christian Standard Bible
Some men came down from Judea and began to teach the brothers: "Unless you are circumcised according to the custom prescribed by Moses, you cannot be saved!"
American Standard Version
And certain men came down from Judaea and taught the brethren,'saying , Except ye be circumcised after the custom of Moses, ye cannot be saved.
Aramaic Bible in Plain English
But men had come down from Judea and were teaching the brethren: “If you are not circumcised in the custom of The Law, you cannot have life.”
Contemporary English Version
Some people came from Judea and started teaching the Lord's followers that they could not be saved, unless they were circumcised as Moses had taught.
AND some coming down from Judea, taught the brethren: That except you be circumcised after the manner of Moses, you cannot be saved.
English Revised Version
And certain men came down from Judaea and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved.
Good News Translation
Some men came from Judea to Antioch and started teaching the believers, "You cannot be saved unless you are circumcised as the Law of Moses requires."
GOD'S WORD® Translation
Some men came from Judea and started to teach believers that people can't be saved unless they are circumcised as Moses' Teachings require.
International Standard Version
Then some men came down from Judea and started to teach the brothers, "Unless you are circumcised according to the Law of Moses, you can't be saved."
Literal Standard Version
And certain having come down from Judea, were teaching the brothers, “If you are not circumcised after the custom of Moses, you are not able to be saved”;
Now some men came down from Judea and began to teach the brothers, "Unless you are circumcised according to the custom of Moses, you cannot be saved."
New Heart English Bible
Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you cannot be saved."
Weymouth New Testament
But certain persons who had come down from Judaea tried to convince the brethren, saying, "Unless you are circumcised in accordance with the Mosaic custom, you cannot be saved."
World English Bible
Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved."
Young's Literal Translation
And certain having come down from Judea, were teaching the brethren -- 'If ye be not circumcised after the custom of Moses, ye are not able to be saved;'
Additional Translations ...
ContextThe Dispute over Circumcision
1Then some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2And after engaging these men in sharp debate, Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question.…
And on the eighth day the flesh of the boy's foreskin is to be circumcised.
In those days Peter stood up among the brothers (a gathering of about a hundred and twenty) and said,
For we have heard him say that Jesus of Nazareth will destroy this place and change the customs that Moses handed down to us."
Sent on their way by the church, they passed through Phoenicia and Samaria, recounting the conversion of the Gentiles and bringing great joy to all the brothers.
But some believers from the party of the Pharisees stood up and declared, "The Gentiles must be circumcised and required to obey the law of Moses."
Then the apostles and elders, with the whole church, decided to select men from among them to send to Antioch with Paul and Barnabas. They chose Judas called Barsabbas and Silas, two leaders among the brothers,
and sent them with this letter: The apostles and the elders, your brothers, To the brothers among the Gentiles in Antioch, Syria, and Cilicia: Greetings.
It has come to our attention that some went out from us without our authorization and unsettled you, troubling your minds by what they said.
Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers.
When they heard this, they glorified God. Then they said to Paul, "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law.
1 Corinthians 7:18
Was a man already circumcised when he was called? He should not become uncircumcised. Was a man still uncircumcised when called? He should not be circumcised.
This issue arose because some false brothers had come in under false pretenses to spy on our freedom in Christ Jesus, in order to enslave us.
When Cephas came to Antioch, however, I opposed him to his face, because he stood to be condemned.
When I saw that they were not walking in line with the truth of the gospel, I said to Cephas in front of them all, "If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?"
Take notice: I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.
Again I testify to every man who gets himself circumcised that he is obligated to obey the whole law.
Those who want to make a good impression outwardly are trying to compel you to be circumcised. They only do this to avoid persecution for the cross of Christ.
Treasury of Scripture
And certain men which came down from Judaea taught the brothers, and said, Except you be circumcised after the manner of Moses, you cannot be saved.
Acts 21:20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
Galatians 2:4,12,13 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: …
Acts 15:23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
Acts 15:5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
Romans 4:8-12 Blessed is the man to whom the Lord will not impute sin…
Galatians 5:1-4 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage…
Genesis 17:10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.
Leviticus 12:3 And in the eighth day the flesh of his foreskin shall be circumcised.
John 7:22 Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.
Acts 15:24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
1 Corinthians 7:18,19 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised…
Galatians 2:1,3 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also…
(1) And certain men which came down from Judaea.--We enter on the history of the first great controversy in the records of the Christian Church. It might have seemed as if the conversion of Cornelius had been accepted as deciding the question which we now find raised again (Acts 11:18). It would seem, however, that those who had raised objections to Peter's conduct in that case were not content to accept the conclusion which he drew from it, and it is not difficult to represent to ourselves the train of thought which led them to take a different view. To them it may have seemed the exception that proved the rule. Where signs and wonders came in, they may have been content to accept an uncircumcised convert as a member of the Church, simply on the ground that God had dispensed in such cases with His own law; or they may have urged that though, in such cases, they did not require circumcision as a condition of admission, the continuance in the uncircumcised state after baptism was a wilful transgression, which shut men out from the "salvation" which they were seeking. Circumcision, they may have said, had been given as an "everlasting covenant" (Genesis 17:13), and had never been formally abrogated. Who were the new teachers, that they should change what God had thus established? It is clear that they came, claiming to speak in the name of James, the Bishop of Jerusalem, and though he distinctly repudiates having authorised them (Acts 15:24), yet if we suppose, as is probable, that his Epistle was written shortly before the Council, we can easily understand that they might rest their case on the words which he had used in it, that "whosoever shall keep the whole Law, and yet offend in one point, is guilty of all" (James 2:10). Here, they might say, is a point confessedly in the Law, and even prior to it; and they were not prepared to draw the distinctions which we have learned to draw between the positive and the moral, the transient and the permanent, obligations of that Law. And it is to be noted that they did not merely make circumcision a condition of church communion; they carried their principles to their logical conclusion--as mediaeval dogmatism did in the case of baptism--and excluded the uncircumcised from all hope of salvation. (Comp. the account of Ananias and Izates given in the Note on Acts 9:10.)Verse 1. - Came down... and taught for which came down... taught, A.V.; saying for and said, A.V.; custom (ἔθος) for manner, A.V. Except ye be circumcised, etc. The question thus raised nearly effected the disruption of the Church, and was the most serious controversy that had yet arisen. If the views broached by these Judaean Christians had prevailed, the whole character of Christianity would have been changed, and its existence probably cut short. How great the danger was appears from even Peter and Barnabas having wavered in their opinion. (For St. Paul's treatment of the subject, see Romans 2:25, etc.; 4; Galatians 5:2-6; Galatians 6:12-15, etc.) The expression, Τινὲς κατέλθοντες ἀπὸ τῆς Ἰουδαίας, is so like that in Galatians 2:11, Πρὸ τοῦ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου as to suggest very strongly the consideration whether Peter was not at Antioch at this time, and whether the scene related in Galatians 2:11, etc., did not precede, and in fact cause, the Council of Jerusalem. In this case the "dissension and disputation" spoken of in ver. 2 would include and directly point to the memorable rebuke given by Paul to Peter; and we should understand that Peter, accepting Paul's rebuke, preceded him and Barnabas, and prepared the way at Jerusalem for the solution arrived at. And, indeed, Peter's words at Jerusalem are almost an echo of Paul's words addressed to him at Antioch. If Barnabas had shown a leaning towards the Judaizing party, he would the more readily have been accepted by them as one of the embassy. The chief objection to this hypothesis is that in Galatians 2:11 Peter's visit to Antioch seems to be spoken of as something subsequent to the journey of St. Paul and Barnabas to Jerusalem. But it is not in the least necessary so to understand it. St, Paul's mention of his visit to Jerusalem might naturally recall the incident which had led to it, and which was another example of his own independence. Farrar places Peter's visit to Antioch between the Council of Jerusalem and the quarrel with Barnabas, in the time indicated in ver. 35 of this chapter (vol. 1. Acts 23.), and so do Conybeare and Howson (vol. 1. p. 238), Meyer, and Alford ('Proleg.,' p. 24; note on Acts 15:36, and Galatians 2:11). Renan ('St. Paul,' p. 290, etc.) and Lewin (vol. 1. Acts 13.) place it after St. Paul's return to Antioch, at the conclusion of his second missionary journey (Acts 18:22, 23). No absolute certainty can be arrived at, but see note to ver. 35. Custom (see Acts 16:21); τὰ ἔθη is the technical term for the Mosaic institutions, used by Josephus and Philo (see too Acts 6:14; Acts 21:21, note).
Parallel Commentaries ...
Strong's 2532: And, even, also, namely.
Interrogative / Indefinite Pronoun - Nominative Masculine Plural
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.
Verb - Aorist Participle Active - Nominative Masculine Plural
Strong's 2718: From kata and erchomai; to come down.
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.
Noun - Genitive Feminine Singular
Strong's 2449: Judea, a Roman province, capital Jerusalem. Feminine of Ioudaios; the Judaean land, a region of Palestine.
[and] were teaching
Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 1321: To teach, direct, admonish. A prolonged form of a primary verb dao; to teach.
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Noun - Accusative Masculine Plural
Strong's 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.
Strong's 1437: If. From ei and an; a conditional particle; in case that, provided, etc.
you are circumcised
Verb - Aorist Subjunctive Passive - 2nd Person Plural
Strong's 4059: To cut around, circumcise. From peri and the base of tomoteros; to cut around, i.e. to circumcise.
according to the
Article - Dative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Noun - Dative Neuter Singular
Strong's 1485: A custom, habit; an institute, rite. From etho; a usage.
Noun - Genitive Masculine Singular
Strong's 3475: Or Moses, or Mouses of Hebrew origin; Moseus, Moses, or Mouses, the Hebrew lawgiver.
Verb - Present Indicative Middle or Passive - 2nd Person Plural
Strong's 1410: (a) I am powerful, have (the) power, (b) I am able, I can. Of uncertain affinity; to be able or possible.
Verb - Aorist Infinitive Passive
Strong's 4982: To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect.
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NT Apostles: Acts 15:1 Some men came down from Judea (Acts of the Apostles Ac)