Kisah Para Rasul 8:14--11:18

8:14 Now when the apostles in Jerusalem ¹  heard that Samaria had accepted the word ²  of God, they sent ³  Peter and John to them. 8:15 These two ⁴  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ⁵  had not yet come upon ⁶  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁷  8:17 Then Peter and John placed their hands on the Samaritans, ⁸  and they received the Holy Spirit. ⁹ 

8:18 Now Simon, when he saw that the Spirit ¹⁰  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ¹¹  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, ¹²  because you thought you could acquire ¹³  God’s gift with money! 8:21 You have no share or part ¹⁴  in this matter ¹⁵  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ¹⁶  that he may perhaps forgive you for the intent of your heart. ¹⁷  8:23 For I see that you are bitterly envious ¹⁸  and in bondage to sin.” 8:24 But Simon replied, ¹⁹  “You pray to the Lord for me so that nothing of what you have said may happen to ²⁰  me.”

8:25 So after Peter and John ²¹  had solemnly testified ²²  and spoken the word of the Lord, ²³  they started back to Jerusalem, proclaiming ²⁴  the good news to many Samaritan villages ²⁵  as they went. ²⁶ 

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ²⁷  said to Philip, ²⁸  “Get up and go south ²⁹  on the road that goes down from Jerusalem ³⁰  to Gaza.” (This is a desert ³¹  road.) ³²  8:27 So ³³  he got up ³⁴  and went. There ³⁵  he met ³⁶  an Ethiopian eunuch, ³⁷  a court official of Candace, ³⁸  queen of the Ethiopians, who was in charge of all her treasury. He ³⁹  had come to Jerusalem to worship, ⁴⁰  8:28 and was returning home, sitting ⁴¹  in his chariot, reading ⁴²  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁴³  to it ⁴⁴  and heard the man ⁴⁵  reading Isaiah the prophet. He ⁴⁶  asked him, ⁴⁷  “Do you understand what you’re reading?” 8:31 The man ⁴⁸  replied, “How in the world can I, ⁴⁹  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁵⁰  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁵¹  not open his mouth.

8:33 In humiliation ⁵²  justice was taken from him. ⁵³ 

Who can describe his posterity? ⁵⁴ 

For his life was taken away ⁵⁵  from the earth.” ⁵⁶ 

8:34 Then the eunuch said ⁵⁷  to Philip, “Please tell me, ⁵⁸  who is the prophet saying this about – himself or someone else?” ⁵⁹  8:35 So Philip started speaking, ⁶⁰  and beginning with this scripture ⁶¹  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 ⁶²  from being baptized?” 8:37 [[EMPTY]] ⁶³  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁶⁴  and Philip baptized ⁶⁵  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 ⁶⁶  went on his way rejoicing. ⁶⁷  8:40 Philip, however, found himself ⁶⁸  at Azotus, ⁶⁹  and as he passed through the area, ⁷⁰  he proclaimed the good news ⁷¹  to all the towns ⁷²  until he came to Caesarea. ⁷³ 

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁷⁴  to murder ⁷⁵  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ⁷⁶  in Damascus, so that if he found any who belonged to the Way, ⁷⁷  either men or women, he could bring them as prisoners ⁷⁸  to Jerusalem. ⁷⁹  9:3 As he was going along, approaching ⁸⁰  Damascus, suddenly a light from heaven flashed ⁸¹  around him. 9:4 He ⁸²  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁸³  why are you persecuting me?” ⁸⁴  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ⁸⁵  and enter the city and you will be told ⁸⁶  what you must do.” 9:7 (Now the men ⁸⁷  who were traveling with him stood there speechless, ⁸⁸  because they heard the voice but saw no one.) ⁸⁹  9:8 So Saul got up from the ground, but although his eyes were open, ⁹⁰  he could see nothing. ⁹¹  Leading him by the hand, his companions ⁹²  brought him into Damascus. 9:9 For ⁹³  three days he could not see, and he neither ate nor drank anything. ⁹⁴ 

9:10 Now there was a disciple in Damascus named Ananias. The ⁹⁵  Lord ⁹⁶  said to him in a vision, “Ananias,” and he replied, “Here I am, ⁹⁷  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁹⁸  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ⁹⁹  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ¹⁰⁰  “Lord, I have heard from many people ¹⁰¹  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ¹⁰²  all who call on your name!” ¹⁰³  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁰⁴  to carry my name before Gentiles and kings and the people of Israel. ¹⁰⁵  9:16 For I will show him how much he must suffer for the sake of my name.” ¹⁰⁶  9:17 So Ananias departed and entered the house, placed ¹⁰⁷  his hands on Saul ¹⁰⁸  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹⁰⁹  has sent me so that you may see again and be filled with the Holy Spirit.” ¹¹⁰  9:18 Immediately ¹¹¹  something like scales ¹¹²  fell from his eyes, and he could see again. He ¹¹³  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ¹¹⁴  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ¹¹⁵  saying, “This man is the Son of God.” ¹¹⁶  9:21 All ¹¹⁷  who heard him were amazed and were saying, “Is this not ¹¹⁸  the man who in Jerusalem was ravaging ¹¹⁹  those who call on this name, and who had come here to bring them as prisoners ¹²⁰  to the chief priests?” 9:22 But Saul became more and more capable, ¹²¹  and was causing consternation ¹²²  among the Jews who lived in Damascus by proving ¹²³  that Jesus ¹²⁴  is the Christ. ¹²⁵ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ¹²⁶  together to kill him, 9:24 but Saul learned of their plot against him. ¹²⁷  They were also watching ¹²⁸  the city gates ¹²⁹  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ¹³⁰  in the wall by lowering him in a basket. ¹³¹ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ¹³²  he attempted to associate ¹³³  with the disciples, and they were all afraid of him, because they did not believe ¹³⁴  that he was a disciple. 9:27 But Barnabas took ¹³⁵  Saul, ¹³⁶  brought ¹³⁷  him to the apostles, and related to them how he had seen the Lord on the road, that ¹³⁸  the Lord had spoken to him, and how in Damascus he had spoken out boldly ¹³⁹  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ¹⁴⁰  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ¹⁴¹  with the Greek-speaking Jews, ¹⁴²  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ¹⁴³  and sent him away to Tarsus.

9:31 Then ¹⁴⁴  the church throughout Judea, Galilee, ¹⁴⁵  and Samaria experienced ¹⁴⁶  peace and thus was strengthened. ¹⁴⁷  Living ¹⁴⁸  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹⁴⁹  increased in numbers.

Peter Heals Aeneas

9:32 Now ¹⁵⁰  as Peter was traveling around from place to place, ¹⁵¹  he also came down to the saints who lived in Lydda. ¹⁵²  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ¹⁵³  he was paralyzed. 9:34 Peter ¹⁵⁴  said to him, “Aeneas, Jesus the Christ ¹⁵⁵  heals you. Get up and make your own bed!” ¹⁵⁶  And immediately he got up. 9:35 All ¹⁵⁷  those who lived in Lydda ¹⁵⁸  and Sharon ¹⁵⁹  saw him, and they ¹⁶⁰  turned ¹⁶¹  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ¹⁶²  there was a disciple named Tabitha (which in translation means ¹⁶³  Dorcas). ¹⁶⁴  She was continually doing good deeds and acts of charity. ¹⁶⁵  9:37 At that time ¹⁶⁶  she became sick ¹⁶⁷  and died. When they had washed ¹⁶⁸  her body, ¹⁶⁹  they placed it in an upstairs room. 9:38 Because Lydda ¹⁷⁰  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.” ¹⁷¹  9:39 So Peter got up and went with them, and ¹⁷²  when he arrived ¹⁷³  they brought him to the upper room. All ¹⁷⁴  the widows stood beside him, crying and showing him ¹⁷⁵  the tunics ¹⁷⁶  and other clothing ¹⁷⁷  Dorcas used to make ¹⁷⁸  while she was with them. 9:40 But Peter sent them all outside, ¹⁷⁹  knelt down, ¹⁸⁰  and prayed. Turning ¹⁸¹  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁸²  9:41 He gave ¹⁸³  her his hand and helped her get up. Then he called ¹⁸⁴  the saints and widows and presented her alive. 9:42 This became known throughout all ¹⁸⁵  Joppa, and many believed in the Lord. ¹⁸⁶  9:43 So ¹⁸⁷  Peter ¹⁸⁸  stayed many days in Joppa with a man named ¹⁸⁹  Simon, a tanner. ¹⁹⁰ 

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ¹⁹¹  named Cornelius, a centurion ¹⁹²  of what was known as the Italian Cohort. ¹⁹³  10:2 He ¹⁹⁴  was a devout, God-fearing man, ¹⁹⁵  as was all his household; he did many acts of charity for the people ¹⁹⁶  and prayed to God regularly. 10:3 About three o’clock one afternoon ¹⁹⁷  he saw clearly in a vision an angel of God ¹⁹⁸  who came in ¹⁹⁹  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ²⁰⁰  replied, ²⁰¹  “What is it, Lord?” The angel ²⁰²  said to him, “Your prayers and your acts of charity ²⁰³  have gone up as a memorial ²⁰⁴  before God. 10:5 Now ²⁰⁵  send men to Joppa ²⁰⁶  and summon a man named Simon, ²⁰⁷  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ²⁰⁸  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ²⁰⁹  called two of his personal servants ²¹⁰  and a devout soldier from among those who served him, ²¹¹  10:8 and when he had explained everything to them, he sent them to Joppa.

10:9 About noon ²¹²  the next day, while they were on their way and approaching ²¹³  the city, Peter went up on the roof ²¹⁴  to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ²¹⁵  10:11 He ²¹⁶  saw heaven ²¹⁷  opened ²¹⁸  and an object something like a large sheet ²¹⁹  descending, ²²⁰  being let down to earth ²²¹  by its four corners. 10:12 In it ²²²  were all kinds of four-footed animals and reptiles ²²³  of the earth and wild birds. ²²⁴  10:13 Then ²²⁵  a voice said ²²⁶  to him, “Get up, Peter; slaughter ²²⁷  and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ²²⁸  10:15 The voice ²²⁹  spoke to him again, a second time, “What God has made clean, you must not consider ²³⁰  ritually unclean!” ²³¹  10:16 This happened three times, and immediately the object was taken up into heaven. ²³² 

10:17 Now while Peter was puzzling over ²³³  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ²³⁴  and approached ²³⁵  the gate. 10:18 They ²³⁶  called out to ask if Simon, known as Peter, ²³⁷  was staying there as a guest. 10:19 While Peter was still thinking seriously about ²³⁸  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ²³⁹  go down, and accompany them without hesitation, ²⁴⁰  because I have sent them.” 10:21 So Peter went down ²⁴¹  to the men and said, “Here I am, ²⁴²  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ²⁴³  a righteous ²⁴⁴  and God-fearing man, well spoken of by the whole Jewish nation, ²⁴⁵  was directed by a holy angel to summon you to his house and to hear a message ²⁴⁶  from you.” 10:23 So Peter ²⁴⁷  invited them in and entertained them as guests.

On the next day he got up and set out ²⁴⁸  with them, and some of the brothers from Joppa ²⁴⁹  accompanied him. 10:24 The following day ²⁵⁰  he entered Caesarea. ²⁵¹  Now Cornelius was waiting anxiously ²⁵²  for them and had called together his relatives and close friends. 10:25 So when ²⁵³  Peter came in, Cornelius met ²⁵⁴  him, fell ²⁵⁵  at his feet, and worshiped ²⁵⁶  him. 10:26 But Peter helped him up, ²⁵⁷  saying, “Stand up. I too am a mere mortal.” ²⁵⁸  10:27 Peter ²⁵⁹  continued talking with him as he went in, and he found many people gathered together. ²⁶⁰  10:28 He said to them, “You know that ²⁶¹  it is unlawful ²⁶²  for a Jew ²⁶³  to associate with or visit a Gentile, ²⁶⁴  yet God has shown me that I should call no person ²⁶⁵  defiled or ritually unclean. ²⁶⁶  10:29 Therefore when you sent for me, ²⁶⁷  I came without any objection. Now may I ask why ²⁶⁸  you sent for me?” 10:30 Cornelius ²⁶⁹  replied, ²⁷⁰  “Four days ago at this very hour, at three o’clock in the afternoon, ²⁷¹  I was praying in my house, and suddenly ²⁷²  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ²⁷³  have been remembered before God. ²⁷⁴  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, ²⁷⁵  by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. ²⁷⁶  So now we are all here in the presence of God ²⁷⁷  to listen ²⁷⁸  to everything the Lord has commanded you to say to us.” ²⁷⁹ 

10:34 Then Peter started speaking: ²⁸⁰  “I now truly understand that God does not show favoritism in dealing with people, ²⁸¹  10:35 but in every nation ²⁸²  the person who fears him ²⁸³  and does what is right ²⁸⁴  is welcomed before him. 10:36 You know ²⁸⁵  the message ²⁸⁶  he sent to the people ²⁸⁷  of Israel, proclaiming the good news of peace ²⁸⁸  through ²⁸⁹  Jesus Christ ²⁹⁰  (he is Lord ²⁹¹  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ²⁹²  10:38 with respect to Jesus from Nazareth, ²⁹³  that ²⁹⁴  God anointed him with the Holy Spirit and with power. He ²⁹⁵  went around doing good and healing all who were oppressed by the devil, ²⁹⁶  because God was with him. ²⁹⁷  10:39 We ²⁹⁸  are witnesses of all the things he did both in Judea ²⁹⁹  and in Jerusalem. ³⁰⁰  They ³⁰¹  killed him by hanging him on a tree, ³⁰²  10:40 but ³⁰³  God raised him up on the third day and caused him to be seen, ³⁰⁴  10:41 not by all the people, but by us, the witnesses God had already chosen, ³⁰⁵  who ate and drank ³⁰⁶  with him after he rose from the dead. 10:42 He ³⁰⁷  commanded us to preach to the people and to warn ³⁰⁸  them ³⁰⁹  that he is the one ³¹⁰  appointed ³¹¹  by God as judge ³¹²  of the living and the dead. 10:43 About him all the prophets testify, ³¹³  that everyone who believes in him receives forgiveness of sins ³¹⁴  through his name.”

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ³¹⁵  all those who heard the message. ³¹⁶  10:45 The ³¹⁷  circumcised believers ³¹⁸  who had accompanied Peter were greatly astonished ³¹⁹  that ³²⁰  the gift of the Holy Spirit ³²¹  had been poured out ³²²  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ³²³  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, ³²⁴  can he?” ³²⁵  10:48 So he gave orders to have them baptized ³²⁶  in the name of Jesus Christ. ³²⁷  Then they asked him to stay for several days.

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ³²⁸  the word of God. ³²⁹  11:2 So when Peter went up to Jerusalem, ³³⁰  the circumcised believers ³³¹  took issue with ³³²  him, 11:3 saying, “You went to ³³³  uncircumcised men and shared a meal with ³³⁴  them.” 11:4 But Peter began and explained it to them point by point, ³³⁵  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ³³⁶  an object something like a large sheet descending, ³³⁷  being let down from heaven ³³⁸  by its four corners, and it came to me. 11:6 As I stared ³³⁹  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ³⁴⁰  and wild birds. ³⁴¹  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ³⁴²  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ³⁴³  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 ³⁴⁴  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ³⁴⁵  three men sent to me from Caesarea ³⁴⁶  approached ³⁴⁷  the house where we were staying. ³⁴⁸  11:12 The Spirit told me to accompany them without hesitation. These six brothers ³⁴⁹  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 ³⁵⁰  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 ³⁵¹  them just as he did ³⁵²  on us at the beginning. ³⁵³  11:16 And I remembered the word of the Lord, ³⁵⁴  as he used to say, ³⁵⁵  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ³⁵⁶  11:17 Therefore if God ³⁵⁷  gave them the same gift ³⁵⁸  as he also gave us after believing ³⁵⁹  in the Lord Jesus Christ, ³⁶⁰  who was I to hinder ³⁶¹  God?” 11:18 When they heard this, ³⁶²  they ceased their objections ³⁶³  and praised ³⁶⁴  God, saying, “So then, God has granted the repentance ³⁶⁵  that leads to life even to the Gentiles.” ³⁶⁶ 

[8:14]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ² tn Or “message.”

[8:14]  ³ 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]  ⁴ 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]  ⁵ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁶ tn Or “fallen on.”

[8:16]  ⁷ sn This is a parenthetical note by the author.

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

[8:17]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “ability”; Grk “authority.”

[8:20]  ¹² 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]  ¹³ tn Or “obtain.”

[8:21]  ¹⁴ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ¹⁵ 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]  ¹⁶ tn Or “and implore the Lord.”

[8:22]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “may come upon.”

[8:25]  ²¹ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ²⁷ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ²⁸ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Or “wilderness.”

[8:26]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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 a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁴⁴ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁴⁵ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁴⁹ 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]  ⁵⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁵¹ 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]  ⁵² tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁵³ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ sn A quotation from Isa 53:7-8.

[8:34]  ⁵⁷ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁵⁸ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ⁶³ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:38]  ⁶⁴ 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]  ⁶⁵ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ⁶⁶ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁶⁷ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ⁶⁸ tn Or “appeared.”

[8:40]  ⁶⁹ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁷⁰ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁷¹ tn Or “he preached the gospel.”

[8:40]  ⁷² tn Or “cities.”

[8:40]  ⁷³ 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.

[9:1]  ⁷⁴ tn Or “Saul, making dire threats.”

[9:1]  ⁷⁵ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  ⁷⁶ sn See the note on synagogue in 6:9.

[9:2]  ⁷⁷ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁷⁸ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁷⁹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:3]  ⁸⁰ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ⁸¹ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ⁸² 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.

[9:4]  ⁸³ tn The double vocative suggests emotion.

[9:4]  ⁸⁴ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ⁸⁵ tn Or “But arise.”

[9:6]  ⁸⁶ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ⁸⁷ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁸⁸ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁸⁹ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ⁹⁰ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁹¹ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁹² tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ⁹³ tn Grk “And for.” 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.

[9:9]  ⁹⁴ tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ⁹⁵ 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.

[9:10]  ⁹⁶ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ⁹⁷ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ⁹⁸ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ⁹⁹ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:13]  ¹⁰⁰ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹⁰¹ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ¹⁰² tn Grk “to bind.”

[9:14]  ¹⁰³ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ¹⁰⁴ tn Or “tool.”

[9:15]  ¹⁰⁵ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ¹⁰⁶ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ¹⁰⁷ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ¹⁰⁸ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹⁰⁹ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ¹¹⁰ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ¹¹¹ tn Grk “And immediately.” 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.

[9:18]  ¹¹² tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  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 was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ¹¹⁴ tn Grk “It happened that for several 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.

[9:20]  ¹¹⁵ sn See the note on synagogue in 6:9.

[9:20]  ¹¹⁶ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[9:21]  ¹¹⁷ 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.

[9:21]  ¹¹⁸ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ¹¹⁹ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ¹²⁰ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:22]  ¹²¹ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ¹²² tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹²³ tn Or “by showing for certain.”

[9:22]  ¹²⁴ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[9:23]  ¹²⁶ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ¹²⁷ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ¹²⁸ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ¹²⁹ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ¹³⁰ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ¹³¹ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ¹³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ¹³³ tn Or “join.”

[9:26]  ¹³⁴ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ¹³⁵ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ¹³⁶ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹³⁷ tn Grk “and brought,” 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.

[9:27]  ¹³⁸ tn Grk “and that,” 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.

[9:27]  ¹³⁹ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ¹⁴⁰ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ¹⁴¹ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ¹⁴² tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  ¹⁴³ 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.

[9:30]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:31]  ¹⁴⁴ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ¹⁴⁵ tn Grk “and Galilee,” 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.

[9:31]  ¹⁴⁶ tn Grk “had.”

[9:31]  ¹⁴⁷ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ¹⁴⁸ tn Grk “And living.” 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.

[9:31]  ¹⁴⁹ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ¹⁵⁰ 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]  ¹⁵¹ 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]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ 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]  ¹⁵⁷ 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]  ¹⁵⁸ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ¹⁵⁹ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ¹⁶⁰ 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]  ¹⁶¹ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ¹⁶² 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]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ¹⁶⁹ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ¹⁷⁰ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ¹⁷¹ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ¹⁷² 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]  ¹⁷³ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁷⁴ 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]  ¹⁷⁵ 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]  ¹⁷⁶ 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]  ¹⁷⁷ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁷⁸ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ¹⁷⁹ 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]  ¹⁸⁰ 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]  ¹⁸¹ 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]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁶ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ¹⁸⁷ 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]  ¹⁸⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ¹⁸⁹ tn Grk “with a certain Simon.”

[9:43]  ¹⁹⁰ 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]  ¹⁹¹ 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]  ¹⁹² 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]  ¹⁹³ 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 a.d. 88.

[10:2]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ²⁰⁰ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ²⁰¹ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ²⁰² tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ²⁰³ tn Or “your gifts to the needy.”

[10:4]  ²⁰⁴ 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]  ²⁰⁵ 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]  ²⁰⁶ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ²⁰⁷ tn Grk “a certain Simon.”

[10:6]  ²⁰⁸ 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]  ²⁰⁹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ²¹⁰ 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]  ²¹¹ 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]  ²¹² tn Grk “about the sixth hour.”

[10:9]  ²¹³ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ²¹⁴ 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]  ²¹⁵ 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]  ²¹⁶ 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]  ²¹⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ²¹⁸ 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]  ²¹⁹ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ²²⁰ tn Or “coming down.”

[10:11]  ²²¹ tn Or “to the ground.”

[10:12]  ²²² 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]  ²²³ 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]  ²²⁴ 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]  ²²⁵ 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]  ²²⁶ tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ²²⁷ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14]  ²²⁸ 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]  ²²⁹ 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]  ²³⁰ tn Or “declare.”

[10:15]  ²³¹ 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]  ²³² tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:17]  ²³³ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ²³⁴ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ²³⁵ 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]  ²³⁶ 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]  ²³⁷ 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]  ²³⁸ 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]  ²³⁹ 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]  ²⁴⁰ 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]  ²⁴¹ 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]  ²⁴² 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]  ²⁴³ sn See the note on the word centurion in 10:1.

[10:22]  ²⁴⁴ tn Or “just.”

[10:22]  ²⁴⁵ 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]  ²⁴⁶ tn Grk “hear words.”

[10:23]  ²⁴⁷ 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]  ²⁴⁸ tn Or “went forth.”

[10:23]  ²⁴⁹ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ²⁵⁰ 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]  ²⁵¹ 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]  ²⁵² 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]  ²⁵³ 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]  ²⁵⁴ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ²⁵⁵ 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]  ²⁵⁶ 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]  ²⁵⁷ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ²⁵⁸ 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]  ²⁵⁹ 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]  ²⁶⁰ tn Or “many people assembled.”

[10:28]  ²⁶¹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ²⁶² tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ²⁶³ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ²⁶⁴ 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]  ²⁶⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ²⁶⁶ 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]  ²⁶⁷ 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]  ²⁶⁸ tn Grk “ask for what reason.”

[10:30]  ²⁶⁹ 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]  ²⁷⁰ tn Grk “said.”

[10:30]  ²⁷¹ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ²⁷² 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]  ²⁷³ tn Or “your gifts to the needy.”

[10:31]  ²⁷⁴ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ²⁷⁵ 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]  ²⁷⁶ 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]  ²⁷⁷ 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]  ²⁷⁸ tn Or “to hear everything.”

[10:33]  ²⁷⁹ 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]  ²⁸⁰ 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]  ²⁸¹ 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]  ²⁸² sn See Luke 24:47.

[10:35]  ²⁸³ tn Or “shows reverence for him.”

[10:35]  ²⁸⁴ 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]  ²⁸⁵ 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]  ²⁸⁶ tn Grk “the word.”

[10:36]  ²⁸⁷ tn Grk “to the sons.”

[10:36]  ²⁸⁸ 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]  ²⁸⁹ tn Or “by.”

[10:36]  ²⁹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²⁹¹ 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]  ²⁹² tn Or “proclaimed.”

[10:38]  ²⁹³ 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]  ²⁹⁴ 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]  ²⁹⁵ 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]  ²⁹⁶ 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.

[10:38]  ²⁹⁷ sn See Acts 7:9.

[10:39]  ²⁹⁸ 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]  ²⁹⁹ 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]  ³⁰⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ³⁰¹ 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]  ³⁰² 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]  ³⁰³ 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]  ³⁰⁴ 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]  ³⁰⁵ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ³⁰⁶ sn Ate and drank. See Luke 24:35-49.

[10:42]  ³⁰⁷ 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]  ³⁰⁸ 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]  ³⁰⁹ 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]  ³¹⁰ 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]  ³¹¹ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ³¹² 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]  ³¹³ 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]  ³¹⁴ 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]  ³¹⁵ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ³¹⁶ tn Or “word.”

[10:45]  ³¹⁷ 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]  ³¹⁸ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ³¹⁹ 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]  ³²⁰ tn Or “because.”

[10:45]  ³²¹ 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]  ³²² 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]  ³²³ tn Or “extolling,” “magnifying.”

[10:47]  ³²⁴ 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]  ³²⁵ 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]  ³²⁶ 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]  ³²⁷ 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]  ³²⁸ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ³²⁹ 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]  ³³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ³³¹ 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]  ³³² tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ³³³ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ³³⁴ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ³³⁵ 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]  ³³⁶ 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]  ³³⁷ tn Or “coming down.”

[11:5]  ³³⁸ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ³³⁹ 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]  ³⁴⁰ 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]  ³⁴¹ 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]  ³⁴² tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ³⁴³ 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]  ³⁴⁴ tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ³⁴⁵ tn Grk “And behold.”

[11:11]  ³⁴⁶ 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]  ³⁴⁷ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ³⁴⁸ tn The word “staying” is not in the Greek text but is implied.

[11:12]  ³⁴⁹ 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]  ³⁵⁰ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ³⁵¹ tn Or “came down on.”

[11:15]  ³⁵² 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]  ³⁵³ 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]  ³⁵⁴ 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]  ³⁵⁵ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ³⁵⁶ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ³⁵⁷ 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]  ³⁵⁸ sn That is, the same gift of the Holy Spirit.

[11:17]  ³⁵⁹ 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]  ³⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ³⁶¹ 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]  ³⁶² tn Grk “these things.”

[11:18]  ³⁶³ 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]  ³⁶⁴ tn Or “glorified.”

[11:18]  ³⁶⁵ 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]  ³⁶⁶ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.