Act 10-11 | NETfull | STEP | Now there was a man in Caesarea named Cornelius, a centurion of what was known as the Italian Cohort.

Acts 10

Peter Visits Cornelius

1 Now there was a man in Caesarea ^{▼▼ 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]).} ^{▼▼ For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} named Cornelius, a centurion ^{▼▼ 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.} of what was known as the Italian Cohort. ^{▼▼ 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.} 2 He ^{▼▼ 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.} was a devout, God-fearing man, ^{▼▼ 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.} as was all his household; he did many acts of charity for the people ^{▼▼ 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).} and prayed to God regularly. 3 About three o’clock one afternoon ^{▼▼ Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.} he saw clearly in a vision an angel of God ^{▼▼ 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.} who came in ^{▼▼ 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.”} and said to him, “Cornelius.” 4 Staring at him and becoming greatly afraid, Cornelius ^{▼▼ Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.} replied, ^{▼▼ Grk “said,” but in response to the angel’s address, “replied” is better English style.} “What is it, Lord?” The angel ^{▼▼ Grk “he”; the referent (the angel) has been specified in the translation for clarity.} said to him, “Your prayers and your acts of charity ^{▼▼ Or “your gifts to the needy.”} have gone up as a memorial ^{▼▼ 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).} before God. 5 Now ^{▼▼ 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.} send men to Joppa ^{▼▼ Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.} and summon a man named Simon, ^{▼▼ Grk “a certain Simon.”} who is called Peter. 6 This man is staying as a guest with a man named Simon, a tanner, ^{▼▼ 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.} whose house is by the sea.” 7 When the angel who had spoken to him departed, Cornelius ^{▼▼ Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.} called two of his personal servants ^{▼▼ Or “domestic servants.” The Greek word here is οἰκέτης (oiketēs), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.} and a devout soldier from among those who served him, ^{▼▼ The meaning of the genitive participle προσκαρτερούντων (proskarterountōn) 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.} 8 and when he had explained everything to them, he sent them to Joppa.

9 About noon ^{▼▼ Grk “about the sixth hour.”} the next day, while they were on their way and approaching ^{▼▼ The participles ὁδοιπορούντων (hodoiporountōn, “while they were on their way”) and ἐγγιζόντων (engizontōn, “approaching”) have been translated as temporal participles.} the city, Peter went up on the roof ^{▼▼ 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.} to pray. 10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ^{▼▼ 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.} 11 He ^{▼▼ 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.} saw heaven ^{▼▼ Or “the sky” (the same Greek word means both “heaven” and “sky”).} opened ^{▼▼ 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.} and an object something like a large sheet ^{▼▼ Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).} descending, ^{▼▼ Or “coming down.”} being let down to earth ^{▼▼ Or “to the ground.”} by its four corners. 12 In it ^{▼▼ 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.} were all kinds of four-footed animals and reptiles ^{▼▼ 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.} of the earth and wild birds. ^{▼▼ 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).} 13 Then ^{▼▼ 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.} a voice said ^{▼▼ Grk “a voice to him”; the word “said” is not in the Greek text but is implied.} to him, “Get up, Peter; slaughter ^{▼▼ Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.} and eat!” 14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ^{▼▼ Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.} ^{▼▼ 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.} 15 The voice ^{▼▼ 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.} spoke to him again, a second time, “What God has made clean, you must not consider ^{▼▼ Or “declare.”} ritually unclean!” ^{▼▼ For the significance of this vision see Mark 7:14–23; Rom 14:14; Eph 2:11–22. God directed this change in practice.} 16 This happened three times, and immediately the object was taken up into heaven. ^{▼▼ Or “into the sky” (the same Greek word means both “heaven” and “sky”).}

17 Now while Peter was puzzling over ^{▼▼ Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).} what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ^{▼▼ Grk “having learned.” The participle διερωτήσαντες (dierōtēsantes) has been translated as a finite verb due to requirements of contemporary English style.} and approached ^{▼▼ BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”} ^{▼▼ 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.} the gate. 18 They ^{▼▼ 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.} called out to ask if Simon, known as Peter, ^{▼▼ Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).} was staying there as a guest. 19 While Peter was still thinking seriously about ^{▼▼ The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).} the vision, the Spirit said to him, “Look! Three men are looking for you. 20 But get up, ^{▼▼ Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.} go down, and accompany them without hesitation, ^{▼▼ 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).} because I have sent them.” 21 So Peter went down ^{▼▼ 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.} to the men and said, “Here I am, ^{▼▼ 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 egō eimi).} the person you’re looking for. Why have you come?” 22 They said, “Cornelius the centurion, ^{▼▼ See the note on the word centurion in 10:1.} a righteous ^{▼▼ Or “just.”} and God-fearing man, well spoken of by the whole Jewish nation, ^{▼▼ The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou ethnous tōn Ioudaiōn) 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.} ^{▼▼ 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.} was directed by a holy angel to summon you to his house and to hear a message ^{▼▼ Grk “hear words.”} from you.” 23 So Peter ^{▼▼ Grk “he”; the referent (Peter) has been specified in the translation for clarity.} ^{▼▼ When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.} invited them in and entertained them as guests.

On the next day he got up and set out ^{▼▼ Or “went forth.”} with them, and some of the brothers from Joppa ^{▼▼ Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.} accompanied him. 24 The following day ^{▼▼ 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.} he entered Caesarea. ^{▼▼ Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).} ^{▼▼ For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} Now Cornelius was waiting anxiously ^{▼▼ Normally προσδοκάω (prosdokaō) 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.} for them and had called together his relatives and close friends. 25 So when ^{▼▼ 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.} Peter came in, Cornelius met ^{▼▼ Grk “meeting him.” The participle συναντήσας (sunantēsas) has been translated as a finite verb due to requirements of contemporary English style.} him, fell ^{▼▼ Grk “falling at his feet, worshiped.” The participle πεσών (pesōn) has been translated as a finite verb due to requirements of contemporary English style.} at his feet, and worshiped ^{▼▼ 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.} him. 26 But Peter helped him up, ^{▼▼ BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”} saying, “Stand up. I too am a mere mortal.” ^{▼▼ Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anthrōpos) 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.} 27 Peter ^{▼▼ 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.} continued talking with him as he went in, and he found many people gathered together. ^{▼▼ Or “many people assembled.”} 28 He said to them, “You know that ^{▼▼ Here ὡς (hōs) is used like ὅτι (hoti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).} it is unlawful ^{▼▼ This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).} for a Jew ^{▼▼ Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiō).} to associate with or visit a Gentile, ^{▼▼ 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.} yet God has shown me that I should call no person ^{▼▼ This is a generic use of ἄνθρωπος (anthrōpos).} defiled or ritually unclean. ^{▼▼ 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.} ^{▼▼ 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.} 29 Therefore when you sent for me, ^{▼▼ Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemftheis) has been taken temporally and converted to an active construction which is less awkward in English.} I came without any objection. Now may I ask why ^{▼▼ Grk “ask for what reason.”} you sent for me?” 30 Cornelius ^{▼▼ 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.} replied, ^{▼▼ Grk “said.”} “Four days ago at this very hour, at three o’clock in the afternoon, ^{▼▼ Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.} I was praying in my house, and suddenly ^{▼▼ 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.} a man in shining clothing stood before me 31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ^{▼▼ Or “your gifts to the needy.”} have been remembered before God. ^{▼▼ This statement is a paraphrase rather than an exact quotation of Acts 10:4.} 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, ^{▼▼ 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.} by the sea.’ 33 Therefore I sent for you at once, and you were kind enough to come. ^{▼▼ Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalōs poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomenos) has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).} So now we are all here in the presence of God ^{▼▼ The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enōpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.} to listen ^{▼▼ Or “to hear everything.”} to everything the Lord has commanded you to say to us.” ^{▼▼ 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.}

34 Then Peter started speaking: ^{▼▼ Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.} “I now truly understand that God does not show favoritism in dealing with people, ^{▼▼ 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.} 35 but in every nation ^{▼▼ See Luke 24:47.} the person who fears him ^{▼▼ Or “shows reverence for him.”} and does what is right ^{▼▼ Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.} ^{▼▼ Note how faith and response are linked here by the phrase and does what is right.} is welcomed before him. 36 You know ^{▼▼ 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.} the message ^{▼▼ Grk “the word.”} he sent to the people ^{▼▼ Grk “to the sons.”} of Israel, proclaiming the good news of peace ^{▼▼ 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.} through ^{▼▼ Or “by.”} Jesus Christ ^{▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”} (he is Lord ^{▼▼ 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.} of all) – 37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ^{▼▼ Or “proclaimed.”} 38 with respect to Jesus from Nazareth, ^{▼▼ The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.} that ^{▼▼ Or “how.” The use of ὡς (hōs) as an equivalent to ὅτι (hoti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.} God anointed him with the Holy Spirit and with power. He ^{▼▼ 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.} went around doing good and healing all who were oppressed by the devil, ^{▼▼ The translation “healing all who were oppressed by the devil” is given in L&N 22.22.} ^{▼▼ 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.} because God was with him. ^{▼▼ See Acts 7:9.} 39 We ^{▼▼ 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.} are witnesses of all the things he did both in Judea ^{▼▼ 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).} and in Jerusalem. ^{▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} They ^{▼▼ 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.} killed him by hanging him on a tree, ^{▼▼ 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.} 40 but ^{▼▼ 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.} God raised him up on the third day and caused him to be seen, ^{▼▼ 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.} 41 not by all the people, but by us, the witnesses God had already chosen, ^{▼▼ Or “the witnesses God had previously chosen.” See Acts 1:8.} who ate and drank ^{▼▼ Ate and drank. See Luke 24:35–49.} with him after he rose from the dead. 42 He ^{▼▼ 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.} commanded us to preach to the people and to warn ^{▼▼ 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.} them ^{▼▼ 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.} that he is the one ^{▼▼ Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”} appointed ^{▼▼ Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.} by God as judge ^{▼▼ 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.} of the living and the dead. 43 About him all the prophets testify, ^{▼▼ 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.} that everyone who believes in him receives forgiveness of sins ^{▼▼ 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.} through his name.”

The Gentiles Receive the Holy Spirit

44 While Peter was still speaking these words, the Holy Spirit fell on ^{▼▼ Or “came down on.” God now acted to confirm the point of Peter’s speech.} all those who heard the message. ^{▼▼ Or “word.”} 45 The ^{▼▼ 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.} circumcised believers ^{▼▼ Or “The Jewish Christians”; Grk “The believers from the circumcision.”} who had accompanied Peter were greatly astonished ^{▼▼ 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.} that ^{▼▼ Or “because.”} the gift of the Holy Spirit ^{▼▼ That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumatos) is a genitive of apposition; the gift consists of the Spirit.} had been poured out ^{▼▼ 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.} even on the Gentiles, 46 for they heard them speaking in tongues and praising ^{▼▼ Or “extolling,” “magnifying.”} God. Then Peter said, 47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ^{▼▼ 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]”).} can he?” ^{▼▼ 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.} 48 So he gave orders to have them baptized ^{▼▼ 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.} in the name of Jesus Christ. ^{▼▼ 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.} Then they asked him to stay for several days.

Acts 11

Peter Defends His Actions to the Jerusalem Church

1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ^{▼▼ See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.} the word of God. ^{▼▼ 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.”} 2 So when Peter went up to Jerusalem, ^{▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} the circumcised believers ^{▼▼ Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.} took issue with ^{▼▼ Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).} him, 3 saying, “You went to ^{▼▼ Or “You were a guest in the home of” (according to L&N 23.12).} uncircumcised men and shared a meal with ^{▼▼ Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.} them.” 4 But Peter began and explained it to them point by point, ^{▼▼ 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.} saying, 5 “I was in the city of Joppa praying, and in a trance I saw a vision, ^{▼▼ 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.} an object something like a large sheet descending, ^{▼▼ Or “coming down.”} being let down from heaven ^{▼▼ Or “the sky” (the same Greek word means both “heaven” and “sky”).} by its four corners, and it came to me. 6 As I stared ^{▼▼ Grk “Staring I looked into it.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.} I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ^{▼▼ 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.} and wild birds. ^{▼▼ 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).} 7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ^{▼▼ Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.} and eat!’ 8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ^{▼▼ 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.} has ever entered my mouth!’ 9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ^{▼▼ Or “declare.” The wording matches Acts 10:15.} ritually unclean!’ 10 This happened three times, and then everything was pulled up to heaven again. 11 At that very moment, ^{▼▼ Grk “And behold.”} three men sent to me from Caesarea ^{▼▼ 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.} ^{▼▼ For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} approached ^{▼▼ See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epestēsan) here.} the house where we were staying. ^{▼▼ The word “staying” is not in the Greek text but is implied.} 12 The Spirit told me to accompany them without hesitation. These six brothers ^{▼▼ Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.} also went with me, and we entered the man’s house. 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, 14 who will speak a message ^{▼▼ Grk “words” (ῥήματα, rhēmata), but in this context the overall message is meant rather than the individual words.} to you by which you and your entire household will be saved.’ 15 Then as I began to speak, the Holy Spirit fell on ^{▼▼ Or “came down on.”} them just as he did ^{▼▼ 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.} on us at the beginning. ^{▼▼ 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.} 16 And I remembered the word of the Lord, ^{▼▼ 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 (rhēma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.} as he used to say, ^{▼▼ The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.} ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ^{▼▼ John…Spirit. This remark repeats Acts 1:5.} 17 Therefore if God ^{▼▼ Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (ho theos, “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.} gave them the same gift ^{▼▼ That is, the same gift of the Holy Spirit.} as he also gave us after believing ^{▼▼ 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 (hēmin, “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 (edōken) 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.} in the Lord Jesus Christ, ^{▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”} who was I to hinder ^{▼▼ Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.} God?” 18 When they heard this, ^{▼▼ Grk “these things.”} they ceased their objections ^{▼▼ 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.} and praised ^{▼▼ Or “glorified.”} God, saying, “So then, God has granted the repentance ^{▼▼ 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).} that leads to life even to the Gentiles.” ^{▼▼ In the Greek text the phrase even to the Gentiles is in an emphatic position.}

Activity in the Church at Antioch

19 Now those who had been scattered because of the persecution that took place over Stephen ^{▼▼ The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b–3.} went as far as ^{▼▼ Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (diēlqon) in this verse are given in L&N 15.17.} Phoenicia, ^{▼▼ Phoenicia was an area along the Mediterranean coast north of Palestine.} Cyprus, ^{▼▼ Grk “and Cyprus,” 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.} ^{▼▼ Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.} and Antioch, ^{▼▼ Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.} ^{▼▼ For location see Journey of Paul map 1-F2; Journey of Paul map 2-F2; Journey of Paul map 3-F2; Journey of Paul map 4-F2.} speaking the message ^{▼▼ Grk “word.”} to no one but Jews. 20 But there were some men from Cyprus ^{▼▼ Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.} and Cyrene ^{▼▼ Cyrene was a city on the northern African coast west of Egypt.} among them who came ^{▼▼ Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elthontes) has been translated as a finite verb due to requirements of contemporary English style.} to Antioch ^{▼▼ Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.} and began to speak to the Greeks ^{▼▼ The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.} too, proclaiming the good news of the Lord Jesus. 21 The ^{▼▼ 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.} hand of the Lord was with them, and a great number who believed ^{▼▼ The participle πιστεύσας (pisteusas) is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (arithmos), but has been translated into English as a relative clause (“who believed”).} turned ^{▼▼ Again, the expression turned is a summary term for responding to the gospel.} to the Lord. 22 A report ^{▼▼ Grk “Word.”} about them came to the attention ^{▼▼ Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.} of the church in Jerusalem, ^{▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} and they sent Barnabas ^{▼▼ ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (heōs) in D E Ψ 33 Maj. and some versional mss. It is lacking in Ƥ⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.} to Antioch. ^{▼▼ Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.} 23 When ^{▼▼ Grk “Antioch, who when.” The relative pronoun was omitted 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.} he came and saw the grace of God, he rejoiced and encouraged them all to remain true ^{▼▼ BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.} ^{▼▼ He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1–2).} to the Lord with devoted hearts, ^{▼▼ Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.} 24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ^{▼▼ Grk “a significant crowd.”} were brought to the Lord. 25 Then Barnabas departed for Tarsus to look for Saul, 26 and when he found him, he brought him to Antioch. ^{▼▼ Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.} So ^{▼▼ 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.} for a whole year Barnabas and Saul ^{▼▼ Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.} met with the church and taught a significant number of people. ^{▼▼ Grk “a significant crowd.”} Now it was in Antioch ^{▼▼ Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.} that the disciples were first called Christians. ^{▼▼ The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.}

Famine Relief for Judea

27 At that time ^{▼▼ Grk “In these days,” but the dative generally indicates a specific time.} some ^{▼▼ The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.} prophets ^{▼▼ Prophets are mentioned only here and in 13:1 and 21:10 in Acts.} came down ^{▼▼ Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).} from Jerusalem ^{▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} to Antioch. ^{▼▼ Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.} ^{▼▼ For location see Journey of Paul map 1-F2; Journey of Paul map 2-F2; Journey of Paul map 3-F2; Journey of Paul map 4-F2} 28 One of them, named Agabus, got up ^{▼▼ Grk “getting up, predicted.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.} and predicted ^{▼▼ Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).} by the Spirit that a severe ^{▼▼ Grk “great.”} famine ^{▼▼ This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45–48. The events described in chap. 11 of Acts occurred during the early part of that period.} was about to come over the whole inhabited world. ^{▼▼ Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenē) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).} (This ^{▼▼ Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.} took place during the reign of Claudius.) ^{▼▼ This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41–54.} 29 So the disciples, each in accordance with his financial ability, ^{▼▼ So BDAG 410 s.v. εὐπορέω.} decided ^{▼▼ Or “determined,” “resolved.”} to send relief ^{▼▼ Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.} ^{▼▼ The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25–27, but it reflects the same spirit as this gift.} to the brothers living in Judea. 30 They did so, ^{▼▼ Grk “Judea, which they did.” The relative pronoun was omitted 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.} sending their financial aid ^{▼▼ The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.} to the elders by Barnabas and Saul.