Acts 10:2–33

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.

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.

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).

tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

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.

tn The participles εἰσελθόντα (eiselthonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

tn Or “your gifts to the needy.”

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).

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.

sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

tn Grk “a certain Simon.”

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.

tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

tn 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.

tn 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.

tn Grk “about the sixth hour.”

tn The participles ὁδοιπορούντων (hodoiporountōn, “while they were on their way”) and ἐγγιζόντων (engizontōn, “approaching”) have been translated as temporal participles.

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.

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.

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.

tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

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.

tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

tn Or “coming down.”

tn Or “to the ground.”

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.

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.

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).

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.

tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

tn Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

tn 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.

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.

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.

tn Or “declare.”

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.

tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

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

tn Grk “having learned.” The participle διερωτήσαντες (dierōtēsantes) has been translated as a finite verb due to requirements of contemporary English style.

tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 42:24) Ac 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.

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.

tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

tn The translation “think seriously about” for διενθυμέομαι (dienthumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

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.

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).

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.

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 egō eimi).

sn See the note on the word centurion in 10:1.

tn Or “just.”

tn The phrase τοῦ ἔθνους τῶν Ἰουδαίων (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.

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.

tn Grk “hear words.”

tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

tn Or “went forth.”

sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

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.

sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

tn 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.

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.

tn Grk “meeting him.” The participle συναντήσας (sunantēsas) has been translated as a finite verb due to requirements of contemporary English style.

tn Grk “falling at his feet, worshiped.” The participle πεσών (pesōn) has been translated as a finite verb due to requirements of contemporary English style.

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.

tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise.… Stretched out Ac 10:26.”

tn 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.

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.

tn Or “many people assembled.”

tn Here ὡς (hōs) is used like ὅτι (hoti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

tn Grk “a Jewish man” (ἀνδρὶ Ἰουδαίῳ, andri Ioudaiō).

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.

tn This is a generic use of ἄνθρωπος (anthrōpos).

tn 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.

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.

tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemphtheis) has been taken temporally and converted to an active construction which is less awkward in English.

tn Grk “ask for what reason.”

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.

tn Grk “said.”

tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

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.

tn Or “your gifts to the needy.”

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

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.

tn 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).

tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enōpion tou theou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

tn Or “to hear everything.”

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.