Acts 15:10
New International Version
Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear?

New Living Translation
So why are you now challenging God by burdening the Gentile believers with a yoke that neither we nor our ancestors were able to bear?

English Standard Version
Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?

Berean Study Bible
Now then, why do you test God by placing on the necks of the disciples a yoke that neither we nor our fathers have been able to bear?

Berean Literal Bible
Now therefore, why are you testing God, to put upon the neck of the disciples a yoke that neither our fathers nor we have been able to bear?

New American Standard Bible
"Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?

King James Bible
Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Christian Standard Bible
Now then, why are you testing God by putting a yoke on the disciples' necks that neither our ancestors nor we have been able to bear?

Contemporary English Version
Now why are you trying to make God angry by placing a heavy burden on these followers? This burden was too heavy for us or our ancestors.

Good News Translation
So then, why do you now want to put God to the test by laying a load on the backs of the believers which neither our ancestors nor we ourselves were able to carry?

Holman Christian Standard Bible
Now then, why are you testing God by putting a yoke on the disciples' necks that neither our ancestors nor we have been able to bear?

International Standard Version
So why do you test God by putting on the disciples' neck a yoke that neither our ancestors nor we could carry?

NET Bible
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?

New Heart English Bible
Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?

Aramaic Bible in Plain English
“And now, why are you tempting God, so as to put a yoke on the necks of the disciples, which not even our fathers nor we were able to bear?”

GOD'S WORD® Translation
So why are you testing God? You're putting a burden on the disciples, a burden neither our ancestors nor we can carry.

New American Standard 1977
“Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?

Jubilee Bible 2000
Now therefore why tempt ye God, putting a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

King James 2000 Bible
Now therefore why test God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

American King James Version
Now therefore why tempt you God, to put a yoke on the neck of the disciples, which neither our fathers nor we were able to bear?

American Standard Version
Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?

Douay-Rheims Bible
Now therefore, why tempt you God to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?

Darby Bible Translation
Now therefore why tempt ye God, by putting a yoke upon the neck of the disciples, which neither our fathers nor we have been able to bear?

English Revised Version
Now therefore why tempt ye God, that ye should put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Webster's Bible Translation
Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Weymouth New Testament
Now, therefore, why try an experiment upon God, by laying on the necks of these disciples a yoke which neither our forefathers nor we have been able to bear?

World English Bible
Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?

Young's Literal Translation
now, therefore, why do ye tempt God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
Study Bible
The Council at Jerusalem
9He made no distinction between us and them, for He cleansed their hearts by faith. 10Now then, why do you test God by placing on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? 11On the contrary, we believe it is through the grace of the Lord Jesus that we are saved, just as they are.”…
Cross References
Matthew 4:7
Jesus replied, "It is also written: 'Do not put the Lord your God to the test.'"

Matthew 23:4
They tie up heavy, burdensome loads and lay them on men's shoulders, but they themselves are not willing to lift a finger to move them.

Acts 5:9
"How could you agree to test the Spirit of the Lord?" Peter replied. "Look, the feet of the men who buried your husband are at the door, and they will carry you out also."

Galatians 5:1
It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.

Treasury of Scripture

Now therefore why tempt you God, to put a yoke on the neck of the disciples, which neither our fathers nor we were able to bear?

Why.

Exodus 17:2
Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?

Isaiah 7:12
But Ahaz said, I will not ask, neither will I tempt the LORD.

Matthew 4:7
Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

put.

Matthew 11:28-30
Come unto me, all ye that labour and are heavy laden, and I will give you rest…

Matthew 23:4
For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

Galatians 5:1
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

which.

Galatians 4:1-5,9
Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; …

Hebrews 9:9
Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;







Lexicon
Now
Νῦν (Nyn)
Adverb
Strong's Greek 3568: A primary particle of present time; 'now'; also as noun or adjective present or immediate.

then,
οὖν (oun)
Conjunction
Strong's Greek 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

why
τί (ti)
Interrogative / Indefinite Pronoun - Accusative Neuter Singular
Strong's Greek 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

do you test
πειράζετε (peirazete)
Verb - Present Indicative Active - 2nd Person Plural
Strong's Greek 3985: To try, tempt, test. From peira; to test, i.e. Endeavor, scrutinize, entice, discipline.

God
Θεόν (Theon)
Noun - Accusative Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

by placing
ἐπιθεῖναι (epitheinai)
Verb - Aorist Infinitive Active
Strong's Greek 2007: To put, place upon, lay on; I add, give in addition. From epi and tithemi; to impose.

on
ἐπὶ (epi)
Preposition
Strong's Greek 1909: On, to, against, on the basis of, at.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

necks
τράχηλον (trachēlon)
Noun - Accusative Masculine Singular
Strong's Greek 5137: The neck. Probably from trecho; the throat, i.e. life.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

disciples
μαθητῶν (mathētōn)
Noun - Genitive Masculine Plural
Strong's Greek 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.

a yoke
ζυγὸν (zygon)
Noun - Accusative Masculine Singular
Strong's Greek 2218: From the root of zeugnumi; a coupling, i.e. servitude; also the beam of the balance.

that
ὃν (hon)
Personal / Relative Pronoun - Accusative Masculine Singular
Strong's Greek 3739: Who, which, what, that.

neither
οὔτε (oute)
Conjunction
Strong's Greek 3777: And not, neither, nor. From ou and te; not too, i.e. Neither or nor; by analogy, not even.

we
ἡμεῖς (hēmeis)
Personal / Possessive Pronoun - Nominative 1st Person Plural
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

nor
οὔτε (oute)
Conjunction
Strong's Greek 3777: And not, neither, nor. From ou and te; not too, i.e. Neither or nor; by analogy, not even.

our
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

fathers
πατέρες (pateres)
Noun - Nominative Masculine Plural
Strong's Greek 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

have been able
ἰσχύσαμεν (ischysamen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's Greek 2480: To have strength, be strong, be in full health and vigor, be able; meton: I prevail. From ischus; to have force.

to bear?
βαστάσαι (bastasai)
Verb - Aorist Infinitive Active
Strong's Greek 941: Perhaps remotely derived from the base of basis; to lift, literally or figuratively.
(10) Why tempt ye God.--To tempt God was to make the experiment whether His will, manifested in the acceptance of the Gentiles, or man's will, resenting and resisting it, was the stronger of the two. Nothing but defeat and condemnation could be the issue of such a trial.

To put a yoke upon the neck of the disciples.--No words of St. Paul's, in relation to the Law, could be stronger or clearer than these. They reproduced our Lord's own language as to the "heavy burdens" of the Pharisaic traditions (Matthew 23:4) and His own "easy yoke" (Matthew 11:30). They were echoed by St. Paul when he warned the Galatians not to be entangled again in the yoke of bondage (Galatians 5:1). The words that follow, on the one hand, speak out the experience of the Apostle himself in terms that are hardly less striking than those of St. Paul in Romans 7:7-8, though they deal with the Law in its positive rather than its moral aspects, and contain an implied appeal to the experience of his hearers. Was it worth while to "tempt God" by resisting His teaching in history in order to bring the Gentiles down to the level from which they themselves, Jews as they were, were thankful to have risen?

Verse 10. - That ye should put for to put, A.V. The Greek words cannot be construed as the A.V. takes them. It is not a Greek construction to say πειράζειν τινα ποιεῖν κακόν, "to tempt any one to do evil." The infinitive ἐπιθεῖναι must be taken gerundially, "by placing," or "putting," and the sense is - Why do you try God's patience by your provocation in putting an unbearable yoke upon the necks of those who believe? Or, "as if he had not power to save by faith" (Chrysostom). 15:7-21 We see from the words purifying their hearts by faith, and the address of St. Peter, that justification by faith, and sanctification by the Holy Ghost, cannot be separated; and that both are the gift of God. We have great cause to bless God that we have heard the gospel. May we have that faith which the great Searcher of hearts approves, and attests by the seal of the Holy Spirit. Then our hearts and consciences will be purified from the guilt of sin, and we shall be freed from the burdens some try to lay upon the disciples of Christ. Paul and Barnabas showed by plain matters of fact, that God owned the preaching of the pure gospel to the Gentiles without the law of Moses; therefore to press that law upon them, was to undo what God had done. The opinion of James was, that the Gentile converts ought not to be troubled about Jewish rites, but that they should abstain from meats offered to idols, so that they might show their hatred of idolatry. Also, that they should be cautioned against fornication, which was not abhorred by the Gentiles as it should be, and even formed a part of some of their rites. They were counselled to abstain from things strangled, and from eating blood; this was forbidden by the law of Moses, and also here, from reverence to the blood of the sacrifices, which being then still offered, it would needlessly grieve the Jewish converts, and further prejudice the unconverted Jews. But as the reason has long ceased, we are left free in this, as in the like matters. Let converts be warned to avoid all appearances of the evils which they formerly practised, or are likely to be tempted to; and caution them to use Christian liberty with moderation and prudence.
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