The end of their first mission in Pisidian Antioch became a pattern of sorts for Paul and Barnabas (Acts 13:49, 50; 14:1, 2 NET):

So the word of the Lord was spreading through the entire region.  But the Jews incited the God-fearing women¹ of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas,² and threw them out of their region.

The same thing happened in Iconium when Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a large group of both Jews and Greeks (Ἑλλήνων, a form of Ἕλλην) believed.  But the Jews who refused to believe³ stirred up the Gentiles (ἐθνῶν, a form of ἔθνος) and poisoned their minds against the brothers.

Paul and Barnabas…fled to the Lycaonian cities of Lystra and Derbe and the surrounding region⁴ after they learned of an an attempt to mistreat them and stone them.⁵  In Lystra they faced the opposite situation.  They were greeted as gods after Paul healed a lame man (Acts 14:12, 13 NET).

They began to call Barnabas⁶ Zeus and Paul Hermes, because he was the chief speaker.  The⁷ priest of the temple of Zeus, located just outside the⁸ city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them.

Paul and Barnabas had to do some pretty fast talking.  They had difficulty persuading the people that they were men not gods.  But Jews came⁹ from Antioch and Iconium, and after winning the crowds over, they stoned Paul and dragged him out of the city, presuming¹⁰ him to be dead.¹¹  But after the disciples had surrounded him, he got up and went back into the city.  On the next day he left with Barnabas for Derbe.¹²

After they proclaimed the Gospel in Derbe, they returned to many of the cities they had already visited, encouraged the new believers and appointed elders.  Finally they made their way back to Antioch in Syria and made their missionary report to their home church.  Sometime later some men came down from Judea and began to teach the brothers, “Unless you are circumcised¹³ according to the custom of Moses,¹⁴ you cannot be saved.”¹⁵  Paul and Barnabas argued against this.  The church in Antioch sent them again to Jerusalem to resolve this disagreement (Acts 15:4, 5 NET).

When they arrived in Jerusalem, they were received by¹⁶ the church and the apostles and the elders, and they reported all the things God had done with them.  But some from the religious party of the Pharisees who had believed stood up and said, “It is necessary to circumcise the Gentiles and to order them to observe the law of Moses.”

Paul was also from the religious party of the Pharisees.  He gave a bit more insight into his own state of mind in Galatians 2:1, 2 (NET): Then after fourteen years I went up to Jerusalem again with Barnabas, taking Titus along too.  I went there because of a revelation and presented to them the gospel that I preach among the Gentiles.  But I did so only in a private meeting with the influential people, to make sure that I was not running – or had not run – in vain.

Both the apostles and the elders met together to deliberate about this matter.¹⁷  I may be reading too much into this, but I get the impression that Paul and Barnabas were not included among the apostles and the elders who met together to deliberate.  I am thinking they were present as something like expert witnesses.  The whole group kept quiet and listened to Barnabas and Paul while they explained all the miraculous signs and wonders God had done among the Gentiles through them.¹⁸

I quoted Peter’s and James’ addresses from this council elsewhere and won’t do it again here.  Peter’s reasoning was pre– or proto-theological in the sense that it was based on a vision he saw and actual experience more than Scripture.  James brought Old Testament prophecy into the debate, but again it was the apostles’ experience with Gentile believers that was held forth as the fulfillment of that prophecy.  That experience was very persuasive to those who shared it.  But consider Peter’s and James’ conclusions in a table next to Jesus’ teaching.

Peter	James	Jesus
So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? Acts 15:10 (NET)	Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God… Acts 15:19 (NET)	Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill them.  I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.  So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. Matthew 5:17-19 (NET)

If this were all I had to go on my religious mind would agree with those from the religious party of the Pharisees who…said, “It is necessary to circumcise the Gentiles and to order them to observe the law of Moses.”¹⁹  Don’t get me wrong.  I believe wholeheartedly that what was unanimously decided²⁰ at the Jerusalem Council was on the right track, but the arguments in defense of that position were fairly weak.  I imagine the addition of James’ abbreviated version of the law secured a unanimous consensus in the council.  It was also contrary, however, to what Jesus had taught.  Jesus had not come to καταλῦσαι (a form of καταλύω) the law or the prophets, loosen them down, but to πληρῶσαι (a form of πληρόω), fill them up.

Of course, this is not all I have to go on.  Jesus was fairly clear all things considered that love fulfills the law and the prophets.  But I say to you, love (ἀγαπᾶτε, a form of ἀγαπάω) your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.²¹  Paul was explicit: the one who loves (ἀγαπῶν, a form of ἀγαπάω) his neighbor has fulfilled (πεπλήρωκεν, another form of πληρόω) the law.  For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love (ἀγαπήσεις, another form of ἀγαπάω) your neighbor as yourself.”  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.²²

Paul appreciated the whole law for what it was and did accomplish: I would not have known sin except through the law.  For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.”²³  And, through the law comes the knowledge (ἐπίγνωσις) of sin.²⁴  Paul was also quite explicit about what the law could not do: no one is declared righteous before him by the works of the law…²⁵

He stopped teaching James’ abbreviated version of the law eventually²⁶ and taught instead that the law is lord over a person as long as he lives.²⁷  So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.  For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.²⁸

But all of this was still in the future when Paul and Barnabas returned to Antioch with the following letter (Acts 15:23b-29 NET):

From the apostles and elders, your²⁹ brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings!  Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said,³⁰ we have unanimously decided to choose³¹ men to send to you along with our dear friends Barnabas and Paul, who have risked³² their lives for the name of our Lord Jesus Christ.  Therefore we are sending Judas and Silas who will tell you these things themselves in person.  For it seemed best to the Holy Spirit³³ and to us not to place any greater burden on you than these necessary rules: that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled³⁴ and from sexual immorality (πορνείας, a form of πορνεία).  If you keep yourselves from doing these things, you will do well.  Farewell.

This letter was a very satisfactory solution for the Jewish converts, God fearers or Gentile people who had attached themselves to a Jewish synagogue in some fashion in Antioch.  When they read it aloud, the people rejoiced at its encouragement.³⁵

Paul and Barnabas remained in Antioch, teaching and proclaiming (along with many others) the word of the Lord.  After some days Paul said to Barnabas, “Let’s return and visit the³⁶ brothers in every town where we proclaimed the word of the Lord to see how they are doing.”  Barnabas wanted³⁷ to bring John called Mark along with them too,³⁸ but Paul insisted that they should not take along³⁹ this one who had left them in Pamphylia and had not accompanied them in the work.  They had⁴⁰ a sharp disagreement, so that they parted company.  Barnabas took along Mark and sailed away to Cyprus, but Paul chose Silas and set out, commended to the grace of the Lord⁴¹ by the brothers and sisters.  He passed through Syria and Cilicia,⁴² strengthening the churches…. As they went through the towns, they passed on⁴³ the decrees that had been decided on by the apostles and elders⁴⁴ in Jerusalem⁴⁵ for the Gentile believers to obey.  So the churches were being strengthened in the faith and were increasing in number every day.⁴⁶

I think it is worth mentioning that Barnabas, who sought out the rejected Saul to help in the ministry in Antioch, was true to form when he took the rejected John Mark under his wing as well.  The result of that second chance (and apparently a cousin’s⁴⁷ tutelage) was that Paul’s opinion of Mark was altered (2 Timothy 4:9-11 NET).

Make every effort to come to me soon.  For Demas deserted me, since he loved the present age, and he went to Thessalonica.  Crescens went to Galatia and Titus to Dalmatia.  Only Luke is with me.  Get Mark and bring him with you, because he is a great help to me in ministry.

 

 

Addendum: March 10, 2020
“I get the impression,” I wrote above, “that Paul and Barnabas were not included among the apostles and the elders who met together to deliberate.”  This impression was based entirely on reading the narrative in English translation.  The connotation of the Greek words for how Paul and Barnabas were received by the church and the apostles and the elders (Table10 below) caught my attention.

The Stephanus Textus Receptus and Byzantine Majority Text had απεδεχθησαν (a form of ἀποδέχομαι) for received.  It is the way a crowd welcomed (ἀπεδέξατο) [Jesus], because they were all waiting for him⁴⁸ to heal people (Table15 below).  It is how Jesus welcomed⁴⁹ (ἀποδεξάμενος) the crowds that followed Him, spoke to them about the kingdom of God, and cured those who needed healing⁵⁰ (Table16 below).  [T]hose who accepted (ἀποδεξάμενοι) [Peter’s] message [on Pentecost] were baptized⁵¹ [Table].

It is the way the brothers in Ephesus encouraged the disciples in Achaia to welcome (ἀποδέξασθαι) Apollos, who assisted greatly those who had believed by grace, for he refuted the Jews vigorously in public debate, demonstrating from the scriptures that the Christ was Jesus.⁵²  It is how the brothers in Jerusalem welcomed⁵³ (ἀπεδέξαντο) Paul and his entourage later in his ministry⁵⁴ (Table17 below).  It is the way Tertullus flattered Felix (Acts 24:2b, 3 NET [Table18 below]):

We have experienced a lengthy time of peace through your rule, and reforms⁵⁵ are being made in this nation through your foresight.  Most excellent Felix, we acknowledge (ἀποδεχόμεθα) this everywhere and in every way with all gratitude.

And finally, it was how Paul welcomed (ἀπεδέχετο) all who came to him in Rome, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with complete boldness and without restriction⁵⁶ (Table19 below).

The NET parallel Greek text and NA²⁸, however, had παρεδέχθησαν (a form of παραδέχομαι) describing how Paul and Barnabas were received.  It is how the customs Paul and Silas were advocating were considered not lawful for [Gentiles in Philippi] to accept (παραδέχεσθαι) or practice, since [they were] Romans.⁵⁷  And the Lord said to Paul in a trance, Hurry and get out of Jerusalem quickly, because they will not accept (παραδέξονται) your testimony⁵⁸ about me⁵⁹ (Tabe20 below).

The NA²⁸ purports to be Bible scholars’ best guess at the original text.  I hold that claim very loosely.  The NET was apparently translated from NA²⁷.  There is an example in a footnote (32) in this essay where the NA²⁸ hung the NET translators out to dry, conforming once again to the Stephanus Textus Receptus and Byzantine Majority Text.  It seems only fair to point out that Jesus used a form of παραδέχομαι to explain a parable (Mark 4:20 NET [Table21 below]):

But these⁶⁰ are the ones sown on good soil: They hear the word and receive (παραδέχονται) it and bear fruit, one thirty times as much, one sixty, and one a hundred.

Tables comparing Paul’s quotation of the law in Romans 7:7 with Exodus 20:17 and Deuteronomy 5:21 in the Septuagint follow:

Romans 7:7b (NET Parallel Greek)	Exodus 20:17a (Septuagint BLB)	Exodus 20:17a (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις
Romans 7:7b (NET)	Exodus 20:17a (NETS)	Exodus 20:17a (English Elpenor)
“Do not covet.”	You shall not covet	Thou shalt not covet

Romans 7:7b (NET Parallel Greek)	Deuteronomy 5:21a (Septuagint BLB)	Deuteronomy 5:21a (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις
Romans 7:7b (NET)	Deuteronomy 5:21a (NETS)	Deuteronomy 5:21a (English Elpenor)
“Do not covet.”	You shall not covet	Thou shalt not covet

When Paul and Barnabas planned to return and visit the brothers in every town where [they] proclaimed the word of the Lord, their purpose was to see how they are doing.  That sounds innocuous enough, but the KJV translation—see how they do—sounds to me like a euphemism for “judge their works.”  But the Greek word translated they do (NET: they are doing) was not a form of ποιέω, nor were there any forms of κρίνω or ἔργον anywhere in the text.

Rather, the word was ἔχουσιν, the present tense active voice indicative mood third person plural form of ἔχω, to see how they “have” the word of the Lord, or perhaps more to the point, how they “have, hold and carry, hold in possession,” are “married” to, “wear, have on, claim as one’s own,” be “near, keep, preserve, look upon, maintain or establish a relationship” with, Christ.  So much of the imagery of Paul’s expression of his theology tumbles out of the word ἔχω: Colossians 2:6-15; Philippians 3:12-16; Romans 7:1-6;  Galatians 3:23-29; Colossians 3:1-11.

Tables comparing Exodus 20:17 (20:14) and Deuteronomy 5:21 (5:18) in the Tanakh, KJV and NET, and comparing Exodus 20:17 and Deuteronomy 5:21 in the Septuagint (BLB and Elpenor) follow.  Following these are tables comparing Acts 13:50; 14:2; 14:12, 13; 14:19; 15:1; 15:4; 15:23-26; 15:28, 29; 15:36-41; 16:4; Luke 8:40; 9:11; Acts 21:17; 24:2; 28:30; 22:18 and Mark 4:20 in the NET and KJV.

Exodus 20:14 (Tanakh)	Exodus 20:17 (KJV)	Exodus 20:17 (NET)
Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.	Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.	“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.”

Exodus 20:17 (Septuagint BLB)	Exodus 20:17 (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν	οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου. οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σου ἐστί
Exodus 20:17 (NETS)	Exodus 20:17 (English Elpenor)
You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal or any animal of his or whatever belongs to your neighbor.	Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house; nor his field, nor his servant, nor his maid, nor his ox, nor his ass, nor any of his cattle, nor whatever belongs to thy neighbour.

Deuteronomy 5:18 (Tanakh)	Deuteronomy 5:21 (KJV)	Deuteronomy 5:21 (NET)
Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s.	Neither shalt thou desire thy neighbour’s wife, neither shalt thou covet thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour’s.	You must not desire another man’s wife, nor should you crave his house, his field, his male and female servants, his ox, his donkey, or anything else he owns.”

Deuteronomy 5:21 (Septuagint BLB)	Deuteronomy 5:21 (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν	οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου· οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε πάντα ὅσα τῷ πλησίον σού ἐστι
Deuteronomy 5:21 (NETS)	Deuteronomy 5:21 (English Elpenor)
You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal, or any animal of his or whatever belongs to your neighbor.	Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house, nor his field, nor his man-servant, nor his maid, nor his ox, nor his ass, nor any beast of his, nor any thing that is thy neighbour’s.

Acts 13:50 (NET)	Acts 13:50 (KJV)
But the Jews incited the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out of their region.	But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρναβᾶν καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν	οι δε ιουδαιοι παρωτρυναν τας σεβομενας γυναικας και τας ευσχημονας και τους πρωτους της πολεως και επηγειραν διωγμον επι τον παυλον και τον βαρναβαν και εξεβαλον αυτους απο των οριων αυτων	οι δε ιουδαιοι παρωτρυναν τας σεβομενας γυναικας και τας ευσχημονας και τους πρωτους της πολεως και επηγειραν διωγμον επι τον παυλον και τον βαρναβαν και εξεβαλον αυτους απο των οριων αυτων

Acts 14:2 (NET)	Acts 14:2 (KJV)
But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers.	But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν	οι δε απειθουντες ιουδαιοι επηγειραν και εκακωσαν τας ψυχας των εθνων κατα των αδελφων	οι δε απειθουντες ιουδαιοι επηγειραν και εκακωσαν τας ψυχας των εθνων κατα των αδελφων

Acts 14:12, 13 (NET)	Acts 14:12, 13 (KJV)
They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker.	And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκάλουν τε τὸν Βαρναβᾶν Δία, τὸν δὲ Παῦλον Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου	εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου	εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου

The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them.

Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν	ο δε ιερευς του διος του οντος προ της πολεως αυτων ταυρους και στεμματα επι τους πυλωνας ενεγκας συν τοις οχλοις ηθελεν θυειν	ο δε ιερευς του διος του οντος προ της πολεως αυτων ταυρους και στεμματα επι τους πυλωνας ενεγκας συν τοις οχλοις ηθελεν θυειν

Acts 14:19 (NET)	Acts 14:19 (KJV)
But Jews came from Antioch and Iconium, and after winning the crowds over, they stoned Paul and dragged him out of the city, presuming him to be dead.	And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐπῆλθαν δὲ ἀπὸ Ἀντιοχείας καὶ Ἰκονίου Ἰουδαῖοι καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν Παῦλον ἔσυρον ἔξω τῆς πόλεως νομίζοντες αὐτὸν τεθνηκέναι	επηλθον δε απο αντιοχειας και ικονιου ιουδαιοι και πεισαντες τους οχλους και λιθασαντες τον παυλον εσυρον εξω της πολεως νομισαντες αυτον τεθναναι	επηλθον δε απο αντιοχειας και ικονιου ιουδαιοι και πεισαντες τους οχλους και λιθασαντες τον παυλον εσυρον εξω της πολεως νομισαντες αυτον τεθναναι

Acts 15:1 (NET)	Acts 15:1 (KJV)
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.”	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.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καί τινες κατελθόντες ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι, ἐὰν μὴ περιτμηθῆτε τῷ ἔθει τῷ Μωϋσέως, οὐ δύνασθε σωθῆναι	και τινες κατελθοντες απο της ιουδαιας εδιδασκον τους αδελφους οτι εαν μη περιτεμνησθε τω εθει μωυσεως ου δυνασθε σωθηναι	και τινες κατελθοντες απο της ιουδαιας εδιδασκον τους αδελφους οτι εαν μη περιτεμνησθε τω εθει μωυσεως ου δυνασθε σωθηναι

Acts 15:4 (NET)	Acts 15:4 (KJV)
When they arrived in Jerusalem, they were received by the church and the apostles and the elders, and they reported all the things God had done with them.	And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
παραγενόμενοι δὲ εἰς |Ἰερουσαλὴμ| παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλαν τε ὅσα ὁ θεὸς ἐποίησεν μετ᾿ αὐτῶν	παραγενομενοι δε εις ιερουσαλημ απεδεχθησαν υπο της εκκλησιας και των αποστολων και των πρεσβυτερων ανηγγειλαν τε οσα ο θεος εποιησεν μετ αυτων	παραγενομενοι δε εις ιερουσαλημ απεδεχθησαν υπο της εκκλησιας και των αποστολων και των πρεσβυτερων ανηγγειλαν τε οσα ο θεος εποιησεν μετ αυτων

Acts 15:23-26 (NET)	Acts 15:23-26 (KJV)
They sent this letter with them: From the apostles and elders, your brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings!	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:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γράψαντες διὰ χειρὸς αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν	γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν	γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν

Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said,

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:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν [ἐξελθόντες] ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν οἷς οὐ διεστειλάμεθα	επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα	επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα

we have unanimously decided to choose men to send to you along with our dear friends Barnabas and Paul,

It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ	εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω	εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω

who have risked their lives for the name of our Lord Jesus Christ.

Men that have hazarded their lives for the name of our Lord Jesus Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ	ανθρωποις παραδεδωκοσιν τας ψυχας αυτων υπερ του ονοματος του κυριου ημων ιησου χριστου	ανθρωποις παραδεδωκοσιν τας ψυχας αυτων υπερ του ονοματος του κυριου ημων ιησου χριστου

Acts 15:28, 29 (NET)	Acts 15:28, 29 (KJV)
For it seemed best to the Holy Spirit and to us not to place any greater burden on you than these necessary rules:	For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες	εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων	εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων

that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality.  If you keep yourselves from doing these things, you will do well.  Farewell.

That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well.  Fare ye well.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας, ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε	απεχεσθαι ειδωλοθυτων και αιματος και πνικτου και πορνειας εξ ων διατηρουντες εαυτους ευ πραξετε ερρωσθε	απεχεσθαι ειδωλοθυτων και αιματος και πνικτου και πορνειας εξ ων διατηρουντες εαυτους ευ πραξετε ερρωσθε

Acts 15:36-41 (NET)	Acts 15:36-41 (KJV)
After some days Paul said to Barnabas, “Let’s return and visit the brothers in every town where we proclaimed the word of the Lord to see how they are doing.”	And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μετὰ δέ τινας ἡμέρας εἶπεν πρὸς Βαρναβᾶν Παῦλος· ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου πῶς ἔχουσιν	μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν	μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν

Barnabas wanted to bring John called Mark along with them too,

And Barnabas determined to take with them John, whose surname was Mark.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον	βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον	βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον

but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work.

But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ᾿ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον μὴ συμπαραλαμβάνειν τοῦτον	παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον	παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον

They had a sharp disagreement, so that they parted company.  Barnabas took along Mark and sailed away to Cyprus,

And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾿ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον	εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον	εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον

but Paul chose Silas and set out, commended to the grace of the Lord by the brothers and sisters.

And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν	παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων	παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων

He passed through Syria and Cilicia, strengthening the churches.

And he went through Syria and Cilicia, confirming the churches.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διήρχετο δὲ τὴν Συρίαν καὶ [τὴν] Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας	διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας	διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας

Acts 16:4 (NET)	Acts 16:4 (KJV)
As they went through the towns, they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.	And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδοσαν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων τῶν ἐν Ἱεροσολύμοις	ως δε διεπορευοντο τας πολεις παρεδιδουν αυτοις φυλασσειν τα δογματα τα κεκριμενα υπο των αποστολων και των πρεσβυτερων των εν ιερουσαλημ	ως δε διεπορευοντο τας πολεις παρεδιδουν αυτοις φυλασσειν τα δογματα τα κεκριμενα υπο των αποστολων και των πρεσβυτερων των εν ιερουσαλημ

Luke 8:40 (NET)	Luke 8:40 (KJV)
Now when Jesus returned, the crowd welcomed him, because they were all waiting for him.	And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν δὲ τῷ ὑποστρέφειν τὸν Ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος· ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν.	εγενετο δε εν τω υποστρεψαι τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον	εγενετο δε εν τω υποστρεψαι τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον

Luke 9:11 (NET)	Luke 9:11 (KJV)
But when the crowds found out, they followed him.  He welcomed them, spoke to them about the kingdom of God, and cured those who needed healing.	And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ· καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο	οι δε οχλοι γνοντες ηκολουθησαν αυτω και δεξαμενος αυτους ελαλει αυτοις περι της βασιλειας του θεου και τους χρειαν εχοντας θεραπειας ιατο	οι δε οχλοι γνοντες ηκολουθησαν αυτω και δεξαμενος αυτους ελαλει αυτοις περι της βασιλειας του θεου και τους χρειαν εχοντας θεραπειας ιατο

Acts 21:17 (NET)	Acts 21:17 (KJV)
When we arrived in Jerusalem, the brothers welcomed us gladly.	And when we were come to Jerusalem, the brethren received us gladly.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Γενομένων δὲ ἡμῶν εἰς Ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί	γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι	γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι

Acts 24:2 (NET)	Acts 24:2 (KJV)
When Paul had been summoned, Tertullus began to accuse him, saying, “We have experienced a lengthy time of peace through your rule, and reforms are being made in this nation through your foresight.	And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κληθέντος δὲ |αὐτοῦ| ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων·  πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας	κληθεντος δε αυτου ηρξατο κατηγορειν ο τερτυλλος λεγων [24:3a] πολλης ειρηνης τυγχανοντες δια σου και κατορθωματων γινομενων τω εθνει τουτω δια της σης προνοιας	κληθεντος δε αυτου ηρξατο κατηγορειν ο τερτυλλος λεγων [24:3a] πολλης ειρηνης τυγχανοντες δια σου και κατορθωματων γινομενων τω εθνει τουτω δια της σης προνοιας

Acts 28:30 (NET)	Acts 28:30 (KJV)
Paul lived there two whole years in his own rented quarters and welcomed all who came to him,	And Paul dwelt two whole years in his own hired house, and received all that came in unto him,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν	εμεινεν δε ο παυλος διετιαν ολην εν ιδιω μισθωματι και απεδεχετο παντας τους εισπορευομενους προς αυτον	εμεινεν δε ο παυλος διετιαν ολην εν ιδιω μισθωματι και απεδεχετο παντας τους εισπορευομενους προς αυτον

Acts 22:18 (NET)	Acts 22:18 (KJV)
and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’	And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδεῖν αὐτὸν λέγοντα μοι· σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ Ἰερουσαλήμ, διότι οὐ παραδέξονται σου μαρτυρίαν περὶ ἐμοῦ	και ιδειν αυτον λεγοντα μοι σπευσον και εξελθε εν ταχει εξ ιερουσαλημ διοτι ου παραδεξονται σου την μαρτυριαν περι εμου	και ιδειν αυτον λεγοντα μοι σπευσον και εξελθε εν ταχει εξ ιερουσαλημ διοτι ου παραδεξονται σου την μαρτυριαν περι εμου

Mark 4:20 (NET)	Mark 4:20 (KJV)
But these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”	And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐκεῖνοι εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ |ἓν| ἑξήκοντα καὶ |ἓν| ἑκατόν	και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον	και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον