Acts 15:30

Acts 15:30 in Multiple Translations

Berean Standard Bible BSB

So the men were sent off and went down to Antioch, where they assembled the congregation and delivered the letter.

King James Version KJV

So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

American Standard Version ASV

So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle.

Bible in Basic English BBE

So they, being sent away, came down to Antioch, and having got the people together, they gave them the letter.

Free Bible Version FBV

The men were sent on their way to Antioch. When they arrived they called everybody together and delivered the letter.

Geneva Bible 1599 GNV

Nowe when they were departed, they came to Antiochia, and after that they had assembled the multitude, they deliuered the Epistle.

Young's Literal Translation YLT

They then, indeed, having been let go, went to Antioch, and having brought the multitude together, did deliver the epistle,

World English Bible WEB

So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter.

Noah Webster Bible WBS

So when they were dismissed, they came to Antioch: and when they had convened the multitude, they delivered the epistle.

Douay-Rheims 1899 DRV

They therefore being dismissed, went down to Antioch; and gathering together the multitude, delivered the epistle.

Translation for Translators T4T

The four men whom they had chosen went from Jerusalem to Antioch city. When all the believers there had assembled together, Judas and Silas gave the letter to them.

Plain English Version PEV

Then Judas and Silas went with Paul and Barnabas to Antioch. They called all the Christians there to come to a meeting, then they gave them the letter.

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Berean Amplified Bible — Acts 15:30

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Acts 15:30 Interlinear (Deep Study)

BIB

GRK οι μεν ουν απολυθεντες ηλθον εις αντιοχειαν και συναγαγοντες το πληθος επεδωκαν την επιστολην

οι ho G3588 the/this/who Art-NPM

μεν men G3303 on the other hand Particle

ουν oun G3767 therefore/then Conj

απολυθεντες apoluō G630 to release: release Verb-APP-NPM

ηλθον erchomai G2064 to come/go Verb-2AAI-3P

εις eis G1519 toward Prep

αντιοχειαν Antiocheia G490 Antioch Noun-ASF

και kai G2532 and Conj

συναγαγοντες sunagō G4863 to assemble Verb-2AAP-NPM

το ho G3588 the/this/who Art-ASN

πληθος plēthos G4128 multitude Noun-ASN

επεδωκαν epididōmi G1929 to give/deliver Verb-AAI-3P

την ho G3588 the/this/who Art-ASF

επιστολην epistolē G1992 epistle Noun-ASF

Greek Word Study

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Greek Word Reference — Acts 15:30

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μεν men G3303 "on the other hand" Particle

This word means 'on the other hand' and is often used to contrast ideas. It appears in the New Testament, like in John and Romans, to show a difference between two things. It's usually translated as 'even' or 'indeed'.

Definition: μέν, conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows. It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause. __1. Answered by δέ or some other particle: μὲν . . . δέ, indeed . . . but, Mat.3:11, Luk.3:16, al.; with pronouns, ὃς μὲν . . . ὃς δέ, one . . . another, Mat.21:35, al.; pl., Php.1:16, 17; ὃ μὲν . . . ὃ δὲ . . . ὃ δέ, some . . . some . . . some, Mat.13:8; τοῦτο μὲν . . . τοῦτο δέ, partly . . . partly, Heb.10:33; μὲν . . . ἔπειτα, Jhn.11:6; μὲν . . . καί, Luk.8:5. __2. μέν solitarium, answered by no other particle: πρῶτον μέν (Bl., l.with), Rom.1:8 3:2, 1Co.11:18; μὲν οὖν in narrative, summing up what precedes or introducing something further (Bl., §78, 5), so then, rather, nay rather: Luk.11:28 (WH, μενοῦν), Act.1:6 9:31, al.; μὲν οὖν γε (Php.3:8, WH): see: μενοῦνγε. (AS)

Usage: Occurs in 194 NT verses. KJV: even, indeed, so, some, truly, verily See also: 1 Corinthians 1:12; Hebrews 3:5; 1 Peter 1:20.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

απολυθεντες apoluō G630 "to release: release" Verb-APP-NPM

This word means to release or set free, like when Jesus healed a woman in Luke 13:12. It can also mean to forgive or let go, as in Luke 6:37. In some cases, it refers to divorce or separation, as in Matthew 5:31-32.

Definition: ἀπο-λύω [in LXX for שׁוּב, etc., frequently in 1-4 Mac ;] __1. to set free, release: Luk.13:12, Jhn.19:10, al.; a debtor, Mat.18:27; metaphorically, of forgiveness, Luk.6:37. __2. to let go, dismiss (Field, Notes, 9 f.): Mat.15:23, Luk.2:29 9:12, Act.19:41, al.; of divorce, τ. γυναῖκα: Mat.1:19 5:31-32 19:3, 8 19:10 Mrk.10:2, 4 10:11, Luk.16:18; with ref. to Gk. and Rom. (net Jewish) custom, τ. ἄνδρα: Mrk.10:12. Mid., to depart: Act.28:25 (MM, see word) (AS)

Usage: Occurs in 63 NT verses. KJV: (let) depart, dismiss, divorce, forgive, let go, loose, put (send) away, release, set at liberty See also: Acts 3:13; Luke 23:22; Hebrews 13:23.

ηλθον erchomai G2064 "to come/go" Verb-2AAI-3P

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

αντιοχειαν Antiocheia G490 "Antioch" Noun-ASF

A city in Syria, known as Antioch, mentioned in Acts 11:19-22 and Galatians 2:11. This city was an important location in the early Christian church. It was a major hub for missionary work.

Definition: Ἀντιόχεια, -ας, ἡ Antioch; __1. in Syria: Act.11:19-22, 26-27 13:1 14:26 15:22-23, 30 15:35 18:22, Gal.2:11 __2. In Pisidia: Act.13:14 14:19, 21, 2Ti.3:11.† (AS)

Usage: Occurs in 17 NT verses. KJV: Antioch See also: 2 Timothy 3:11; Acts 14:19; Galatians 2:11.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

συναγαγοντες sunagō G4863 "to assemble" Verb-2AAP-NPM

This word means to gather or bring people together, as seen in Matthew 2:4 and John 11:47. It can also mean to collect or convene things, like in Luke 12:18. The Bible uses this word to describe various types of gatherings and assemblies.

Definition: συν-άγω [in LXX chiefly for אָסַף, also for קָבַץ, etc. (cf. Kennedy, Sources, 128) ;] to gather or bring together: of things, Jhn.6:12-13; before εἰς, Mat.3:12, al.; ἐκεῖ, Luk.12:18; ποῦ, Luk.12:17; συναγαγὼν πάντα (sc. εἰς ἀργύριον; see Field, Notes, 68, MM, xxiv), having sold off all: Luk.15:13; of persons, Jhn.11:52; esp. of assemblies, Mat.2:4, Jhn.11:47, Act.14:27, al. Pass., to be gathered or come together: Mat.22:41, Mrk.2:2, Luk.22:66, al.; before ἐπί Mrk.5:21, Act.4:27; πρός, Mat.13:2, Mrk.4:1, al.; εἰς, Rev.19:17; ἐν, Act.11:26; μετά, Mat.28:12; οὗ, Mat.18:20; ὅπου, Mat.26:57; ἐκεῖ, Jhn.18:2, al. In late writers (see Kennedy, Sources, 128; cf. Deu.22:2, al.), to receive hospitably, entertain: Mat.25:35, 38 25:43 (cf. ἐπι-συνάγω) (AS)

Usage: Occurs in 61 NT verses. KJV: + accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in See also: 1 Corinthians 5:4; Mark 6:30; Revelation 16:14.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πληθος plēthos G4128 "multitude" Noun-ASN

This word refers to a large group of people or things, like a crowd or multitude, as seen in Luke 2:13 and Acts 21:22. It can also describe a great number of something.

Definition: πλῆθος, -ους, τό [in LXX chiefly for רֹב, also for הָמוֹן, etc. ;] __1. a great number, a multitude; __(a) of things : ἰχθύων, Luk.5:6, Jhn.21:6; φρυγάνων, Act.28:3; ἁμαρτιίῶν, Jas.5:20, 1Pe.4:8; τ. πλήθει, in multitude, Heb.11:12; __(b) of persons: Act.21:22 (WH, R, om.); with genitive, Luk.2:13, Jhn.5:3, Act.5:14; π. πολύ (πολὺ π.), Mrk.3:7-8; id. with genitive, Luk.6:17 23:27, Act.14:1 17:4 __2. Of persons, with art., the whole number, the multitude (in Plat., Thuc., Xen., al., = δῆμος, the commons, or-opposite to δῆμος-the populace) : Act.2:6 15:30 19:9 23:7; τ. λαοῦ, Act.21:36; τ. πόλεως, Act.14:4; πᾶν τὸ π., Act.15:12; with genitive, Luk.1:10 8:37 19:37 23:1, Act.4:32 5:16 6:2, 5 25:24.† (AS)

Usage: Occurs in 32 NT verses. KJV: bundle, company, multitude See also: 1 Peter 4:8; Acts 25:24; Hebrews 11:12.

επεδωκαν epididōmi G1929 "to give/deliver" Verb-AAI-3P

To give or deliver something means to hand it over to someone or surrender it. In Matthew 7:9 and Luke 11:11-12, Jesus uses this word to talk about giving good things to those who ask. This word is about passing something from one person to another.

Definition: ἐπι-δίδωμι [in LXX for נָתַן, etc. ;] __1. to give over, to hand: with accusative of thing(s) and dative of person(s), Mat.7:9, 19, Luk.11:11-12 24:30, 42, Act.15:30; pass. with dative of person(s), Luk.4:17. __2. to give in, give way: absol., Act.27:15.† (AS)

Usage: Occurs in 10 NT verses. KJV: deliver unto, give, let (+ (her drive)), offer See also: Acts 15:30; Luke 11:12; Matthew 7:10.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

επιστολην epistolē G1992 "epistle" Noun-ASF

This word refers to a written message, like a letter, as seen in Acts 9:2 and 1 Corinthians 5:9. It is about sending a note or a formal letter. The New Testament includes many epistles, including those written by Paul.

Definition: ἐπι-στολή, -ῆς, ἡ (ἐπιατέλλω), [in LXX for אִגֶּרֶת, etc.; frequently in Mac ;] __1. a message. __2. a letter, an epistle: Act.9:2, 1Co.5:9, al.; pl., Act.22:5, 1Co.16:3, al.; ἐ. σνστατικαί, 2Co.3:1 (cf. Milligan, NTD, 254 f.). (On the NT ἐπιστολαί, cf. Milligan, Th., 121 ff.; NTD, 85 ff.; Deiss., BS, 3 ff.; St. Paul, 8 ff.) (AS)

Usage: Occurs in 23 NT verses. KJV: "epistle," letter See also: 1 Corinthians 5:9; 2 Peter 3:16; Romans 16:22.

Study Notes — Acts 15:30

Show Verse Quote Highlights

Context
Cross References
Acts 15:30 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 15:30
Jamieson-Fausset-Brown on Acts 15:30
Matthew Poole's Commentary on Acts 15:30
Trapp's Commentary on Acts 15:30
Ellicott's Commentary on Acts 15:30
Cambridge Bible on Acts 15:30
Whedon's Commentary on Acts 15:30
Sermons on Acts 15:30

Context — The Believers at Antioch Rejoice

28It seemed good to the Holy Spirit and to us not to burden you with anything beyond these essential requirements: 29You must abstain from food sacrificed to idols, from blood, from the meat of strangled animals, and from sexual immorality. You will do well to avoid these things. Farewell.

30So the men were sent off and went down to Antioch, where they assembled the congregation and delivered the letter.

31When the people read it, they rejoiced at its encouraging message. 32Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers.

Cross References

	Reference	Text (BSB)
1	Acts 16:4	As they went from town to town, they delivered the decisions handed down by the apostles and elders in Jerusalem for the people to obey.
2	Acts 6:2	So the Twelve summoned all the disciples and said, “It is unacceptable for us to neglect the word of God in order to wait on tables.
3	Acts 23:33	When the horsemen arrived in Caesarea, they delivered the letter to the governor and presented Paul to him.
4	Acts 21:22	What then should we do? They will certainly hear that you have come.

Acts 15:30 Summary

This verse, Acts 15:30, tells us about the men who were sent to deliver an important letter to the believers in Antioch. The letter was from the apostles and elders in Jerusalem, and it contained guidelines for the Gentile believers to follow, such as abstaining from certain practices (as seen in Acts 15:28-29). The delivery of this letter shows us the importance of communication and unity among believers, much like the unity encouraged in Ephesians 4:3-6. By following God's commands and working together, we can rejoice in His love and guidance, just like the congregation in Antioch did when they received the letter.

Frequently Asked Questions

What was the purpose of the letter delivered to the congregation in Antioch?

The letter was to inform the Gentile believers in Antioch about the decision made by the apostles and elders in Jerusalem, as seen in Acts 15:28-29, regarding the essential requirements for them to follow, such as abstaining from food sacrificed to idols and sexual immorality, as guided by the Holy Spirit and the leaders in Jerusalem, similar to the guidelines given in Leviticus 18:1-5 and Romans 12:1-2.

Who were the men sent to deliver the letter to Antioch?

The Bible does not specifically mention the names of all the men sent to deliver the letter, but it is implied that they were representatives chosen by the apostles and elders in Jerusalem, similar to how messengers were sent in other instances, such as in Acts 11:22 and 2 Corinthians 8:18-19.

What was the response of the congregation in Antioch when they received the letter?

Although Acts 15:30 does not directly state the response, Acts 15:31 tells us that when the people read the letter, they rejoiced at its encouraging message, indicating a positive reception of the decision made by the Jerusalem leaders, much like the response to the message of hope and salvation in 1 Thessalonians 2:13.

How does this event relate to the broader context of the early Christian church?

This event in Acts 15:30 marks a significant moment in the early Christian church, as it shows the unity and cooperation between the leaders in Jerusalem and the believers in Antioch, setting a precedent for how churches should work together and support one another, as encouraged in Ephesians 4:3-6 and Philippians 2:1-4.

Reflection Questions

What role does obedience to God's commands play in our lives as believers, and how can we apply the principles from Acts 15:28-29 to our daily walk with God?
How do we balance the need for unity and cooperation among different groups of believers, as seen in the relationship between the Jerusalem leaders and the Antioch congregation?
In what ways can we, like the congregation in Antioch, rejoice in the encouraging messages and decisions made by our church leaders, and how can we respond with faith and obedience?
What does this event teach us about the importance of communication and the delivery of God's message to His people, and how can we apply these lessons to our own lives and ministries?

Gill's Exposition on Acts 15:30

So when they were dismissed,.... That is, Paul and Barnabas, with Judas and Silas, by the apostles, elders, and church at Jerusalem: they came to Antioch; or "came down to Antioch", as the

Jamieson-Fausset-Brown on Acts 15:30

So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: So when they were dismissed, they came to Antioch: and when they had

Matthew Poole's Commentary on Acts 15:30

When they were dismissed; Paul, Barnabas, Judas, and Silas; which two last, were sent with the former. Gathered the multitude together; from whom they were sent, ,2, and that this determination of the council might be more publicly known, as all things concerning our common salvation ought to be.

Trapp's Commentary on Acts 15:30

30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: Ver. 30. And when they had gathered the multitude] This was fair dealing indeed. Among Papists, the people are held in gross ignorance; and taught to believe as the Church believes; which what it is, they must neither understand nor inquire after. One of their bishops boasted that if Luther had not started up when he did, and stood in their way, they could have persuaded the common people to eat grass as horses, or do anything else they had enjoined them. (Scultet. Annal.)

Ellicott's Commentary on Acts 15:30

(30) When they were dismissed, they came to Antioch.—It is natural, in the absence of anything to the contrary, to infer that they returned, as they had come, through Samaria and Phœnicia, and gladdened the hearts of the disciples there by telling them of the triumph which had been won at Jerusalem for the cause of freedom. They delivered the epistle.—We can picture to ourselves the eager excitement of that moment, the listening crowds, the letter, which as a formal missive would be sealed and tied round with thread, solemnly opened and read out aloud, mortification and murmurs on the one side, clamorous applause on the other, as each sentence repudiated the claims of the Judaisers and confirmed the principles and the work of St. Paul and Barnabas. To the Gentile converts it was, indeed—won, as it had been, after a hard battle—as the great charter of their freedom.

Cambridge Bible on Acts 15:30

30–35. Reception of the letter and messengers at Antioch. Departure of Judas. Silas continues in Antioch30. came to Antioch] An early reading preferred by recent editors is came down, as in Acts 8:5, Jerusalem being regarded as the chief seat of church-government, and the centre of authority. Throughout the Bible the chosen place is always spoken of as one to which men go up.gathered the multitude] An expression which shews of how great concern the question had become to the whole Christian body. The same word is used above (Acts 15:12) of the assembly of Christians at Jerusalem.

Whedon's Commentary on Acts 15:30

30. Multitude—The body of the Church, so that this was an interchange from Church to Church. It was from the mother Church to the daughter Church; a parent response to a filial address.

Sermons on Acts 15:30

	Sermon	Description
	The Over-Ruling of God by J. Henry Brown	In this sermon transcript, the speaker shares a personal experience of encountering a group of people in white gowns in a foreign land. Despite the initial language barrier, the sp
	Praying Women by G.W. North	In this sermon, the preacher emphasizes the importance of conversation and warns against becoming consumed by screens and losing the ability to converse. He uses the example of Pau
	(Acts) Lead by the Spirit by Brian Brodersen	In this sermon, the speaker shares his experiences of preaching the gospel in different places and the varying responses they received. They encountered aggressive and violent reac
	Open Your Eyes: Soul Winning! by Keith Daniel	In this sermon, the speaker shares a powerful testimony of a woman who was equipped with God's word and had a burning passion to share it with others. The speaker observes how peop
	(The Book of Acts) Session 07 by George Verwer	In this sermon, the speaker emphasizes the importance of having a personal mission statement for oneself and one's family. He praises John for challenging the audience to create th
	The Leader as Administrator and Organizer by George Verwer	In this sermon, the speaker emphasizes the importance of planning and organization in carrying out the work of God. He highlights the need for making copies of important documents
	Evangelists Responsibility to Local Church by Tony Miano	In this sermon, the speaker addresses the topic of biblical evangelism and the use of the law in sharing the message of Christ. The speaker shares their personal experience of bein