Kisah Para Rasul 8:26-40
Konteks8:26 Then an angel of the Lord 1 said to Philip, 2 “Get up and go south 3 on the road that goes down from Jerusalem 4 to Gaza.” (This is a desert 5 road.) 6 8:27 So 7 he got up 8 and went. There 9 he met 10 an Ethiopian eunuch, 11 a court official of Candace, 12 queen of the Ethiopians, who was in charge of all her treasury. He 13 had come to Jerusalem to worship, 14 8:28 and was returning home, sitting 15 in his chariot, reading 16 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 17 to it 18 and heard the man 19 reading Isaiah the prophet. He 20 asked him, 21 “Do you understand what you’re reading?” 8:31 The man 22 replied, “How in the world can I, 23 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 24 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 25 not open his mouth.
8:33 In humiliation 26 justice was taken from him. 27
Who can describe his posterity? 28
For his life was taken away 29 from the earth.” 30
8:34 Then the eunuch said 31 to Philip, “Please tell me, 32 who is the prophet saying this about – himself or someone else?” 33 8:35 So Philip started speaking, 34 and beginning with this scripture 35 proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me 36 from being baptized?” 8:37 [[EMPTY]] 37 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 38 and Philip baptized 39 him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but 40 went on his way rejoicing. 41 8:40 Philip, however, found himself 42 at Azotus, 43 and as he passed through the area, 44 he proclaimed the good news 45 to all the towns 46 until he came to Caesarea. 47
Kisah Para Rasul 9:32--11:18
Konteks9:32 Now 48 as Peter was traveling around from place to place, 49 he also came down to the saints who lived in Lydda. 50 9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 51 he was paralyzed. 9:34 Peter 52 said to him, “Aeneas, Jesus the Christ 53 heals you. Get up and make your own bed!” 54 And immediately he got up. 9:35 All 55 those who lived in Lydda 56 and Sharon 57 saw him, and they 58 turned 59 to the Lord.
9:36 Now in Joppa 60 there was a disciple named Tabitha (which in translation means 61 Dorcas). 62 She was continually doing good deeds and acts of charity. 63 9:37 At that time 64 she became sick 65 and died. When they had washed 66 her body, 67 they placed it in an upstairs room. 9:38 Because Lydda 68 was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” 69 9:39 So Peter got up and went with them, and 70 when he arrived 71 they brought him to the upper room. All 72 the widows stood beside him, crying and showing him 73 the tunics 74 and other clothing 75 Dorcas used to make 76 while she was with them. 9:40 But Peter sent them all outside, 77 knelt down, 78 and prayed. Turning 79 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 80 9:41 He gave 81 her his hand and helped her get up. Then he called 82 the saints and widows and presented her alive. 9:42 This became known throughout all 83 Joppa, and many believed in the Lord. 84 9:43 So 85 Peter 86 stayed many days in Joppa with a man named 87 Simon, a tanner. 88
10:1 Now there was a man in Caesarea 89 named Cornelius, a centurion 90 of what was known as the Italian Cohort. 91 10:2 He 92 was a devout, God-fearing man, 93 as was all his household; he did many acts of charity for the people 94 and prayed to God regularly. 10:3 About three o’clock one afternoon 95 he saw clearly in a vision an angel of God 96 who came in 97 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 98 replied, 99 “What is it, Lord?” The angel 100 said to him, “Your prayers and your acts of charity 101 have gone up as a memorial 102 before God. 10:5 Now 103 send men to Joppa 104 and summon a man named Simon, 105 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 106 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 107 called two of his personal servants 108 and a devout soldier from among those who served him, 109 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 110 the next day, while they were on their way and approaching 111 the city, Peter went up on the roof 112 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 113 10:11 He 114 saw heaven 115 opened 116 and an object something like a large sheet 117 descending, 118 being let down to earth 119 by its four corners. 10:12 In it 120 were all kinds of four-footed animals and reptiles 121 of the earth and wild birds. 122 10:13 Then 123 a voice said 124 to him, “Get up, Peter; slaughter 125 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 126 10:15 The voice 127 spoke to him again, a second time, “What God has made clean, you must not consider 128 ritually unclean!” 129 10:16 This happened three times, and immediately the object was taken up into heaven. 130
10:17 Now while Peter was puzzling over 131 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 132 and approached 133 the gate. 10:18 They 134 called out to ask if Simon, known as Peter, 135 was staying there as a guest. 10:19 While Peter was still thinking seriously about 136 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 137 go down, and accompany them without hesitation, 138 because I have sent them.” 10:21 So Peter went down 139 to the men and said, “Here I am, 140 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 141 a righteous 142 and God-fearing man, well spoken of by the whole Jewish nation, 143 was directed by a holy angel to summon you to his house and to hear a message 144 from you.” 10:23 So Peter 145 invited them in and entertained them as guests.
On the next day he got up and set out 146 with them, and some of the brothers from Joppa 147 accompanied him. 10:24 The following day 148 he entered Caesarea. 149 Now Cornelius was waiting anxiously 150 for them and had called together his relatives and close friends. 10:25 So when 151 Peter came in, Cornelius met 152 him, fell 153 at his feet, and worshiped 154 him. 10:26 But Peter helped him up, 155 saying, “Stand up. I too am a mere mortal.” 156 10:27 Peter 157 continued talking with him as he went in, and he found many people gathered together. 158 10:28 He said to them, “You know that 159 it is unlawful 160 for a Jew 161 to associate with or visit a Gentile, 162 yet God has shown me that I should call no person 163 defiled or ritually unclean. 164 10:29 Therefore when you sent for me, 165 I came without any objection. Now may I ask why 166 you sent for me?” 10:30 Cornelius 167 replied, 168 “Four days ago at this very hour, at three o’clock in the afternoon, 169 I was praying in my house, and suddenly 170 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 171 have been remembered before God. 172 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, 173 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 174 So now we are all here in the presence of God 175 to listen 176 to everything the Lord has commanded you to say to us.” 177
10:34 Then Peter started speaking: 178 “I now truly understand that God does not show favoritism in dealing with people, 179 10:35 but in every nation 180 the person who fears him 181 and does what is right 182 is welcomed before him. 10:36 You know 183 the message 184 he sent to the people 185 of Israel, proclaiming the good news of peace 186 through 187 Jesus Christ 188 (he is Lord 189 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 190 10:38 with respect to Jesus from Nazareth, 191 that 192 God anointed him with the Holy Spirit and with power. He 193 went around doing good and healing all who were oppressed by the devil, 194 because God was with him. 195 10:39 We 196 are witnesses of all the things he did both in Judea 197 and in Jerusalem. 198 They 199 killed him by hanging him on a tree, 200 10:40 but 201 God raised him up on the third day and caused him to be seen, 202 10:41 not by all the people, but by us, the witnesses God had already chosen, 203 who ate and drank 204 with him after he rose from the dead. 10:42 He 205 commanded us to preach to the people and to warn 206 them 207 that he is the one 208 appointed 209 by God as judge 210 of the living and the dead. 10:43 About him all the prophets testify, 211 that everyone who believes in him receives forgiveness of sins 212 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 213 all those who heard the message. 214 10:45 The 215 circumcised believers 216 who had accompanied Peter were greatly astonished 217 that 218 the gift of the Holy Spirit 219 had been poured out 220 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 221 God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, 222 can he?” 223 10:48 So he gave orders to have them baptized 224 in the name of Jesus Christ. 225 Then they asked him to stay for several days.
11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 226 the word of God. 227 11:2 So when Peter went up to Jerusalem, 228 the circumcised believers 229 took issue with 230 him, 11:3 saying, “You went to 231 uncircumcised men and shared a meal with 232 them.” 11:4 But Peter began and explained it to them point by point, 233 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 234 an object something like a large sheet descending, 235 being let down from heaven 236 by its four corners, and it came to me. 11:6 As I stared 237 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 238 and wild birds. 239 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 240 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 241 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 242 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 243 three men sent to me from Caesarea 244 approached 245 the house where we were staying. 246 11:12 The Spirit told me to accompany them without hesitation. These six brothers 247 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 248 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 249 them just as he did 250 on us at the beginning. 251 11:16 And I remembered the word of the Lord, 252 as he used to say, 253 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 254 11:17 Therefore if God 255 gave them the same gift 256 as he also gave us after believing 257 in the Lord Jesus Christ, 258 who was I to hinder 259 God?” 11:18 When they heard this, 260 they ceased their objections 261 and praised 262 God, saying, “So then, God has granted the repentance 263 that leads to life even to the Gentiles.” 264
[8:26] 1 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[8:26] 2 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
[8:26] 3 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.
[8:26] 4 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:26] 6 tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”
[8:26] sn The concluding note about the road appears to be a parenthetical note by the author.
[8:27] 7 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
[8:27] 8 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[8:27] 9 tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:27] 10 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
[8:27] 11 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
[8:27] 12 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
[8:27] sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century
[8:27] 13 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[8:27] 14 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
[8:28] 15 tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:28] 16 tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:28] sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
[8:30] 17 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 18 tn The words “to it” are not in the Greek text but are implied.
[8:30] 19 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 20 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[8:30] 21 tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
[8:31] 22 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
[8:31] 23 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
[8:32] 24 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 25 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
[8:33] 26 tc ‡ Most later
[8:33] 27 tn Or “justice was denied him”; Grk “his justice was taken away.”
[8:33] 28 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
[8:33] sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.
[8:33] 29 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
[8:33] 30 sn A quotation from Isa 53:7-8.
[8:34] 31 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
[8:34] 32 tn Grk “I beg you,” “I ask you.”
[8:34] 33 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
[8:35] 34 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[8:35] 35 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
[8:36] 36 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
[8:37] 37 tc A few later
[8:38] 38 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
[8:38] 39 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[8:39] 40 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
[8:39] 41 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
[8:40] 43 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
[8:40] 44 tn The words “the area” are not in the Greek text but are implied.
[8:40] 45 tn Or “he preached the gospel.”
[8:40] 47 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[8:40] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 48 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:32] 49 tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”
[9:32] 50 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
[9:33] 51 tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”
[9:34] 52 tn Grk “And Peter.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[9:34] 53 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of
[9:34] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:34] 54 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
[9:35] 55 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[9:35] 56 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:35] 57 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
[9:35] 58 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.
[9:35] 59 sn They turned. To “turn” is a good summary term for the response to the gospel.
[9:36] 60 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).
[9:36] 61 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.
[9:36] 62 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”
[9:36] 63 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
[9:37] 64 tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:37] 65 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
[9:37] 66 tn The participle λούσαντες (lousante") is taken temporally.
[9:37] 67 tn Grk “washed her,” but the reference is to her corpse.
[9:38] 68 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:38] 69 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
[9:39] 70 tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.
[9:39] 71 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
[9:39] 72 tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:39] 73 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[9:39] 74 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[9:39] 75 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
[9:39] 76 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
[9:40] 77 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.
[9:40] 78 tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.
[9:40] 79 tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:40] 80 sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.
[9:41] 81 tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
[9:41] 82 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
[9:42] 83 tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").
[9:42] 84 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
[9:43] 85 tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:43] 86 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[9:43] 87 tn Grk “with a certain Simon.”
[9:43] 88 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:1] 89 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
[10:1] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:1] 90 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[10:1] 91 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
[10:2] 92 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[10:2] 93 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
[10:2] 94 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
[10:3] 95 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 96 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[10:3] 97 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
[10:4] 98 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 99 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 100 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 101 tn Or “your gifts to the needy.”
[10:4] 102 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
[10:5] 103 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:5] 104 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 105 tn Grk “a certain Simon.”
[10:6] 106 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:7] 107 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 108 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
[10:7] 109 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
[10:9] 110 tn Grk “about the sixth hour.”
[10:9] 111 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 112 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[10:10] 113 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
[10:11] 114 tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[10:11] 115 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[10:11] 116 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
[10:11] 117 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
[10:11] 118 tn Or “coming down.”
[10:11] 119 tn Or “to the ground.”
[10:12] 120 tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.
[10:12] 121 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
[10:12] 122 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[10:13] 123 tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[10:13] 124 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
[10:13] 125 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[10:14] 126 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:14] sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.
[10:15] 127 tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:15] 129 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
[10:16] 130 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:17] 131 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
[10:17] 132 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
[10:17] 133 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
[10:17] sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.
[10:18] 134 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
[10:18] 135 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
[10:19] 136 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
[10:20] 137 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[10:20] 138 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
[10:21] 139 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[10:21] 140 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).
[10:22] 141 sn See the note on the word centurion in 10:1.
[10:22] 143 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
[10:22] sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
[10:22] 144 tn Grk “hear words.”
[10:23] 145 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[10:23] sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
[10:23] 146 tn Or “went forth.”
[10:23] 147 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
[10:24] 148 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
[10:24] 149 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
[10:24] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:24] 150 tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
[10:25] 151 tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[10:25] 152 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 153 tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 154 sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.
[10:26] 155 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
[10:26] 156 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
[10:27] 157 tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:27] 158 tn Or “many people assembled.”
[10:28] 159 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 160 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 161 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 162 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
[10:28] 163 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 164 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:28] sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
[10:29] 165 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
[10:29] 166 tn Grk “ask for what reason.”
[10:30] 167 tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:30] 169 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
[10:30] 170 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
[10:31] 171 tn Or “your gifts to the needy.”
[10:31] 172 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
[10:32] 173 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
[10:33] 174 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
[10:33] 175 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
[10:33] 176 tn Or “to hear everything.”
[10:33] 177 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
[10:34] 178 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 179 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
[10:35] 180 sn See Luke 24:47.
[10:35] 181 tn Or “shows reverence for him.”
[10:35] 182 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.
[10:35] sn Note how faith and response are linked here by the phrase and does what is right.
[10:36] 183 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
[10:36] 184 tn Grk “the word.”
[10:36] 185 tn Grk “to the sons.”
[10:36] 186 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
[10:36] 188 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 189 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
[10:37] 190 tn Or “proclaimed.”
[10:38] 191 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
[10:38] 192 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
[10:38] 193 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:38] 194 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
[10:38] sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
[10:39] 196 tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:39] 197 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
[10:39] 198 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 199 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:39] 200 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[10:40] 201 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
[10:40] 202 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
[10:41] 203 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 204 sn Ate and drank. See Luke 24:35-49.
[10:42] 205 tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:42] 206 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
[10:42] 207 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[10:42] 208 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
[10:42] 209 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 210 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
[10:43] 211 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
[10:43] 212 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
[10:44] 213 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
[10:45] 215 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:45] 216 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 217 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
[10:45] 219 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
[10:45] 220 sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
[10:46] 221 tn Or “extolling,” “magnifying.”
[10:47] 222 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
[10:47] 223 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
[10:48] 224 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
[10:48] 225 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
[11:1] 226 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 227 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[11:2] 228 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:2] 229 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
[11:2] 230 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
[11:3] 231 tn Or “You were a guest in the home of” (according to L&N 23.12).
[11:3] 232 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
[11:4] 233 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
[11:5] 234 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
[11:5] 235 tn Or “coming down.”
[11:5] 236 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[11:6] 237 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[11:6] 238 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
[11:6] 239 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[11:7] 240 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[11:8] 241 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
[11:9] 242 tn Or “declare.” The wording matches Acts 10:15.
[11:11] 243 tn Grk “And behold.”
[11:11] 244 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[11:11] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:11] 245 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
[11:11] 246 tn The word “staying” is not in the Greek text but is implied.
[11:12] 247 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
[11:14] 248 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
[11:15] 249 tn Or “came down on.”
[11:15] 250 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
[11:15] 251 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
[11:16] 252 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[11:16] 253 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
[11:16] 254 sn John…Spirit. This remark repeats Acts 1:5.
[11:17] 255 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
[11:17] 256 sn That is, the same gift of the Holy Spirit.
[11:17] 257 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
[11:17] 258 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:17] 259 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
[11:18] 260 tn Grk “these things.”
[11:18] 261 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
[11:18] 262 tn Or “glorified.”
[11:18] 263 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
[11:18] 264 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
