Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹  with the eleven, raised his voice, and addressed them: “You men of Judea ²  and all you who live in Jerusalem, ³  know this ⁴  and listen carefully to what I say.

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ⁵  in the name of Jesus Christ ⁶  for ⁷  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁸ 

Kisah Para Rasul 3:1-10

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁹  for prayer, ¹⁰  at three o’clock in the afternoon. ¹¹  3:2 And a man lame ¹²  from birth ¹³  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁴  so he could beg for money ¹⁵  from those going into the temple courts. ¹⁶  3:3 When he saw Peter and John about to go into the temple courts, ¹⁷  he asked them for money. ¹⁸  3:4 Peter looked directly ¹⁹  at him (as did John) and said, “Look at us!” 3:5 So the lame man ²⁰  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ²¹  but what I do have I give you. In the name ²²  of Jesus Christ ²³  the Nazarene, stand up and ²⁴  walk!” 3:7 Then ²⁵  Peter ²⁶  took hold ²⁷  of him by the right hand and raised him up, and at once the man’s ²⁸  feet and ankles were made strong. ²⁹  3:8 He ³⁰  jumped up, ³¹  stood and began walking around, and he entered the temple courts ³²  with them, walking and leaping and praising God. 3:9 All ³³  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ³⁴  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ³⁵  at what had happened to him.

Kisah Para Rasul 4:13

4:13 When they saw the boldness ³⁶  of Peter and John, and discovered ³⁷  that they were uneducated ³⁸  and ordinary ³⁹  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:19

4:19 But Peter and John replied, ⁴⁰  “Whether it is right before God to obey ⁴¹  you rather than God, you decide,

Kisah Para Rasul 8:14-25

8:14 Now when the apostles in Jerusalem ⁴²  heard that Samaria had accepted the word ⁴³  of God, they sent ⁴⁴  Peter and John to them. 8:15 These two ⁴⁵  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ⁴⁶  had not yet come upon ⁴⁷  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁴⁸  8:17 Then Peter and John placed their hands on the Samaritans, ⁴⁹  and they received the Holy Spirit. ⁵⁰ 

8:18 Now Simon, when he saw that the Spirit ⁵¹  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁵²  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ⁵³  because you thought you could acquire ⁵⁴  God’s gift with money! 8:21 You have no share or part ⁵⁵  in this matter ⁵⁶  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁵⁷  that he may perhaps forgive you for the intent of your heart. ⁵⁸  8:23 For I see that you are bitterly envious ⁵⁹  and in bondage to sin.” 8:24 But Simon replied, ⁶⁰  “You pray to the Lord for me so that nothing of what you have said may happen to ⁶¹  me.”

8:25 So after Peter and John ⁶²  had solemnly testified ⁶³  and spoken the word of the Lord, ⁶⁴  they started back to Jerusalem, proclaiming ⁶⁵  the good news to many Samaritan villages ⁶⁶  as they went. ⁶⁷ 

Kisah Para Rasul 9:32-43

Peter Heals Aeneas

9:32 Now ⁶⁸  as Peter was traveling around from place to place, ⁶⁹  he also came down to the saints who lived in Lydda. ⁷⁰  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁷¹  he was paralyzed. 9:34 Peter ⁷²  said to him, “Aeneas, Jesus the Christ ⁷³  heals you. Get up and make your own bed!” ⁷⁴  And immediately he got up. 9:35 All ⁷⁵  those who lived in Lydda ⁷⁶  and Sharon ⁷⁷  saw him, and they ⁷⁸  turned ⁷⁹  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ⁸⁰  there was a disciple named Tabitha (which in translation means ⁸¹  Dorcas). ⁸²  She was continually doing good deeds and acts of charity. ⁸³  9:37 At that time ⁸⁴  she became sick ⁸⁵  and died. When they had washed ⁸⁶  her body, ⁸⁷  they placed it in an upstairs room. 9:38 Because Lydda ⁸⁸  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.” ⁸⁹  9:39 So Peter got up and went with them, and ⁹⁰  when he arrived ⁹¹  they brought him to the upper room. All ⁹²  the widows stood beside him, crying and showing him ⁹³  the tunics ⁹⁴  and other clothing ⁹⁵  Dorcas used to make ⁹⁶  while she was with them. 9:40 But Peter sent them all outside, ⁹⁷  knelt down, ⁹⁸  and prayed. Turning ⁹⁹  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁰⁰  9:41 He gave ¹⁰¹  her his hand and helped her get up. Then he called ¹⁰²  the saints and widows and presented her alive. 9:42 This became known throughout all ¹⁰³  Joppa, and many believed in the Lord. ¹⁰⁴  9:43 So ¹⁰⁵  Peter ¹⁰⁶  stayed many days in Joppa with a man named ¹⁰⁷  Simon, a tanner. ¹⁰⁸ 

Kisah Para Rasul 10:9-33

10:9 About noon ¹⁰⁹  the next day, while they were on their way and approaching ¹¹⁰  the city, Peter went up on the roof ¹¹¹  to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ¹¹²  10:11 He ¹¹³  saw heaven ¹¹⁴  opened ¹¹⁵  and an object something like a large sheet ¹¹⁶  descending, ¹¹⁷  being let down to earth ¹¹⁸  by its four corners. 10:12 In it ¹¹⁹  were all kinds of four-footed animals and reptiles ¹²⁰  of the earth and wild birds. ¹²¹  10:13 Then ¹²²  a voice said ¹²³  to him, “Get up, Peter; slaughter ¹²⁴  and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ¹²⁵  10:15 The voice ¹²⁶  spoke to him again, a second time, “What God has made clean, you must not consider ¹²⁷  ritually unclean!” ¹²⁸  10:16 This happened three times, and immediately the object was taken up into heaven. ¹²⁹ 

10:17 Now while Peter was puzzling over ¹³⁰  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ¹³¹  and approached ¹³²  the gate. 10:18 They ¹³³  called out to ask if Simon, known as Peter, ¹³⁴  was staying there as a guest. 10:19 While Peter was still thinking seriously about ¹³⁵  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ¹³⁶  go down, and accompany them without hesitation, ¹³⁷  because I have sent them.” 10:21 So Peter went down ¹³⁸  to the men and said, “Here I am, ¹³⁹  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ¹⁴⁰  a righteous ¹⁴¹  and God-fearing man, well spoken of by the whole Jewish nation, ¹⁴²  was directed by a holy angel to summon you to his house and to hear a message ¹⁴³  from you.” 10:23 So Peter ¹⁴⁴  invited them in and entertained them as guests.

On the next day he got up and set out ¹⁴⁵  with them, and some of the brothers from Joppa ¹⁴⁶  accompanied him. 10:24 The following day ¹⁴⁷  he entered Caesarea. ¹⁴⁸  Now Cornelius was waiting anxiously ¹⁴⁹  for them and had called together his relatives and close friends. 10:25 So when ¹⁵⁰  Peter came in, Cornelius met ¹⁵¹  him, fell ¹⁵²  at his feet, and worshiped ¹⁵³  him. 10:26 But Peter helped him up, ¹⁵⁴  saying, “Stand up. I too am a mere mortal.” ¹⁵⁵  10:27 Peter ¹⁵⁶  continued talking with him as he went in, and he found many people gathered together. ¹⁵⁷  10:28 He said to them, “You know that ¹⁵⁸  it is unlawful ¹⁵⁹  for a Jew ¹⁶⁰  to associate with or visit a Gentile, ¹⁶¹  yet God has shown me that I should call no person ¹⁶²  defiled or ritually unclean. ¹⁶³  10:29 Therefore when you sent for me, ¹⁶⁴  I came without any objection. Now may I ask why ¹⁶⁵  you sent for me?” 10:30 Cornelius ¹⁶⁶  replied, ¹⁶⁷  “Four days ago at this very hour, at three o’clock in the afternoon, ¹⁶⁸  I was praying in my house, and suddenly ¹⁶⁹  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ¹⁷⁰  have been remembered before God. ¹⁷¹  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, ¹⁷²  by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. ¹⁷³  So now we are all here in the presence of God ¹⁷⁴  to listen ¹⁷⁵  to everything the Lord has commanded you to say to us.” ¹⁷⁶ 

Kisah Para Rasul 12:2-3

12:2 He had James, the brother of John, executed with a sword. ¹⁷⁷  12:3 When he saw that this pleased the Jews, ¹⁷⁸  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹⁷⁹ 

Kisah Para Rasul 15:7-11

15:7 After there had been much debate, ¹⁸⁰  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁸¹  God chose ¹⁸²  me to preach to the Gentiles so they would hear the message ¹⁸³  of the gospel ¹⁸⁴  and believe. ¹⁸⁵  15:8 And God, who knows the heart, ¹⁸⁶  has testified ¹⁸⁷  to them by giving them the Holy Spirit just as he did to us, ¹⁸⁸  15:9 and he made no distinction ¹⁸⁹  between them and us, cleansing ¹⁹⁰  their hearts by faith. 15:10 So now why are you putting God to the test ¹⁹¹  by placing on the neck of the disciples a yoke ¹⁹²  that neither our ancestors ¹⁹³  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ¹⁹⁴  the grace of the Lord Jesus, in the same way as they are.” ¹⁹⁵ 

[2:14]  ¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ² tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:38]  ⁵ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ⁷ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁸ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[3:1]  ⁹ tn Grk “hour.”

[3:1]  ¹⁰ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹¹ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ¹² tn Or “crippled.”

[3:2]  ¹³ tn Grk “from his mother’s womb.”

[3:2]  ¹⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁵ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:3]  ¹⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ¹⁸ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹⁹ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ²⁰ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ²¹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ²² sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ²⁴ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ²⁵ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²⁷ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ²⁸ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁹ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ³⁰ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ³¹ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ³² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ³³ 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.

[3:10]  ³⁴ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ³⁵ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[4:13]  ³⁶ tn Or “courage.”

[4:13]  ³⁷ tn Or “and found out.”

[4:13]  ³⁸ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ³⁹ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:19]  ⁴⁰ tn Grk “answered and said to them.”

[4:19]  ⁴¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[8:14]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁴³ tn Or “message.”

[8:14]  ⁴⁴ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:15]  ⁴⁵ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:16]  ⁴⁶ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁴⁷ tn Or “fallen on.”

[8:16]  ⁴⁸ sn This is a parenthetical note by the author.

[8:17]  ⁴⁹ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁵⁰ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:18]  ⁵¹ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ⁵² tn Or “ability”; Grk “authority.”

[8:20]  ⁵³ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ⁵⁴ tn Or “obtain.”

[8:21]  ⁵⁵ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁵⁶ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ⁵⁷ tn Or “and implore the Lord.”

[8:22]  ⁵⁸ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:23]  ⁵⁹ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[8:24]  ⁶⁰ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ⁶¹ tn Grk “may come upon.”

[8:25]  ⁶² tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁶³ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁶⁴ 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; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 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.

[8:25]  ⁶⁵ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁶⁶ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁶⁷ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[9:32]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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]  ⁷³ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) 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 mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁷⁷ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁷⁸ 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]  ⁷⁹ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁸⁷ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ⁸⁸ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ⁸⁹ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ⁹⁰ 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]  ⁹¹ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁹⁶ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ¹⁰⁷ tn Grk “with a certain Simon.”

[9:43]  ¹⁰⁸ 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.

[10:9]  ¹⁰⁹ tn Grk “about the sixth hour.”

[10:9]  ¹¹⁰ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ¹¹⁵ 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]  ¹¹⁶ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ¹¹⁷ tn Or “coming down.”

[10:11]  ¹¹⁸ tn Or “to the ground.”

[10:12]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ 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]  ¹²² 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]  ¹²³ tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ¹²⁴ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ tn Or “declare.”

[10:15]  ¹²⁸ 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]  ¹²⁹ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:17]  ¹³⁰ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ¹³¹ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ¹³² 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]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ 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]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ sn See the note on the word centurion in 10:1.

[10:22]  ¹⁴¹ tn Or “just.”

[10:22]  ¹⁴² 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]  ¹⁴³ tn Grk “hear words.”

[10:23]  ¹⁴⁴ 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]  ¹⁴⁵ tn Or “went forth.”

[10:23]  ¹⁴⁶ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ 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]  ¹⁵¹ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵⁴ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ¹⁵⁵ 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]  ¹⁵⁶ 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]  ¹⁵⁷ tn Or “many people assembled.”

[10:28]  ¹⁵⁸ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹⁵⁹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹⁶⁰ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹⁶¹ 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]  ¹⁶² tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ tn Grk “ask for what reason.”

[10:30]  ¹⁶⁶ 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]  ¹⁶⁷ tn Grk “said.”

[10:30]  ¹⁶⁸ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ¹⁶⁹ 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]  ¹⁷⁰ tn Or “your gifts to the needy.”

[10:31]  ¹⁷¹ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ tn Or “to hear everything.”

[10:33]  ¹⁷⁶ 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.

[12:2]  ¹⁷⁷ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ¹⁷⁸ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ¹⁷⁹ sn This is a parenthetical note by the author.

[15:7]  ¹⁸⁰ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁸¹ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁸² sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁸³ tn Or “word.”

[15:7]  ¹⁸⁴ tn Or “of the good news.”

[15:7]  ¹⁸⁵ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  ¹⁸⁶ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁸⁷ tn Or “has borne witness.”

[15:8]  ¹⁸⁸ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ¹⁸⁹ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ¹⁹⁰ tn Or “purifying.”

[15:10]  ¹⁹¹ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ¹⁹² sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ¹⁹³ tn Or “forefathers”; Grk “fathers.”

[15:11]  ¹⁹⁴ tn Or “by.”

[15:11]  ¹⁹⁵ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.