^10:1Now there was a man in Caesarea¹ named Cornelius, a centurion² of what was known as the Italian Cohort.³^10:2He⁴ was a devout, God-fearing man,⁵ as was all his household; he did many acts of charity for the people⁶ and prayed to God regularly. ^10:3About three o’clock one afternoon⁷ he saw clearly in a vision an angel of God⁸ who came in⁹ and said to him, “Cornelius.” ^10:4Staring at him and becoming greatly afraid, Cornelius¹⁰ replied,¹¹ “What is it, Lord?” The angel¹² said to him, “Your prayers and your acts of charity¹³ have gone up as a memorial¹⁴ before God. ^10:5Now¹⁵ send men to Joppa¹⁶ and summon a man named Simon,¹⁷ who is called Peter. ^10:6This man is staying as a guest with a man named Simon, a tanner,¹⁸ whose house is by the sea.” ^10:7When the angel who had spoken to him departed, Cornelius¹⁹ called two of his personal servants²⁰ and a devout soldier from among those who served him,²¹^10:8and when he had explained everything to them, he sent them to Joppa.

^10:9About noon²² the next day, while they were on their way and approaching²³ the city, Peter went up on the roof²⁴ to pray. ^10:10He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him.²⁵^10:11He²⁶ saw heaven²⁷ opened²⁸ and an object something like a large sheet²⁹ descending,³⁰ being let down to earth³¹ by its four corners. ^10:12In it³² were all kinds of four-footed animals and reptiles³³ of the earth and wild birds.³⁴^10:13Then³⁵ a voice said³⁶ to him, “Get up, Peter; slaughter³⁷ and eat!” ^10:14But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!”³⁸^10:15The voice³⁹ spoke to him again, a second time, “What God has made clean, you must not consider⁴⁰ ritually unclean!”⁴¹^10:16This happened three times, and immediately the object was taken up into heaven.⁴²

^10:17Now while Peter was puzzling over⁴³ what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was⁴⁴ and approached⁴⁵ the gate. ^10:18They⁴⁶ called out to ask if Simon, known as Peter,⁴⁷ was staying there as a guest. ^10:19While Peter was still thinking seriously about⁴⁸ the vision, the Spirit said to him, “Look! Three men are looking for you. ^10:20But get up,⁴⁹ go down, and accompany them without hesitation,⁵⁰ because I have sent them.” ^10:21So Peter went down⁵¹ to the men and said, “Here I am,⁵² the person you’re looking for. Why have you come?” ^10:22They said, “Cornelius the centurion,⁵³ a righteous⁵⁴ and God-fearing man, well spoken of by the whole Jewish nation,⁵⁵ was directed by a holy angel to summon you to his house and to hear a message⁵⁶ from you.” ^10:23So Peter⁵⁷ invited them in and entertained them as guests.

On the next day he got up and set out⁵⁸ with them, and some of the brothers from Joppa⁵⁹ accompanied him. ^10:24The following day⁶⁰ he entered Caesarea.⁶¹ Now Cornelius was waiting anxiously⁶² for them and had called together his relatives and close friends. ^10:25So when⁶³ Peter came in, Cornelius met⁶⁴ him, fell⁶⁵ at his feet, and worshiped⁶⁶ him. ^10:26But Peter helped him up,⁶⁷ saying, “Stand up. I too am a mere mortal.”⁶⁸^10:27Peter⁶⁹ continued talking with him as he went in, and he found many people gathered together.⁷⁰^10:28He said to them, “You know that⁷¹ it is unlawful⁷² for a Jew⁷³ to associate with or visit a Gentile,⁷⁴ yet God has shown me that I should call no person⁷⁵ defiled or ritually unclean.⁷⁶^10:29Therefore when you sent for me,⁷⁷ I came without any objection. Now may I ask why⁷⁸ you sent for me?” ^10:30Cornelius⁷⁹ replied,⁸⁰ “Four days ago at this very hour, at three o’clock in the afternoon,⁸¹ I was praying in my house, and suddenly⁸² a man in shining clothing stood before me ^10:31and said, ‘Cornelius, your prayer has been heard and your acts of charity⁸³ have been remembered before God.⁸⁴^10:32Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner,⁸⁵ by the sea.’ ^10:33Therefore I sent for you at once, and you were kind enough to come.⁸⁶ So now we are all here in the presence of God⁸⁷ to listen⁸⁸ to everything the Lord has commanded you to say to us.”⁸⁹

^10:34Then Peter started speaking:⁹⁰ “I now truly understand that God does not show favoritism in dealing with people,⁹¹^10:35but in every nation⁹² the person who fears him⁹³ and does what is right⁹⁴ is welcomed before him. ^10:36You know⁹⁵ the message⁹⁶ he sent to the people⁹⁷ of Israel, proclaiming the good news of peace⁹⁸ through⁹⁹ Jesus Christ¹⁰⁰ (he is Lord¹⁰¹ of all)—^10:37you know what happened throughout Judea, beginning from Galilee after the baptism that John announced:¹⁰²^10:38with respect to Jesus from Nazareth,¹⁰³ that¹⁰⁴ God anointed him with the Holy Spirit and with power. He¹⁰⁵ went around doing good and healing all who were oppressed by the devil,¹⁰⁶ because God was with him.¹⁰⁷^10:39We¹⁰⁸ are witnesses of all the things he did both in Judea¹⁰⁹ and in Jerusalem.¹¹⁰ They¹¹¹ killed him by hanging him on a tree,¹¹²^10:40but¹¹³ God raised him up on the third day and caused him to be seen,¹¹⁴^10:41not by all the people, but by us, the witnesses God had already chosen,¹¹⁵ who ate and drank¹¹⁶ with him after he rose from the dead. ^10:42He¹¹⁷ commanded us to preach to the people and to warn¹¹⁸ them¹¹⁹ that he is the one¹²⁰ appointed¹²¹ by God as judge¹²² of the living and the dead. ^10:43About him all the prophets testify,¹²³ that everyone who believes in him receives forgiveness of sins¹²⁴ through his name.”

The Gentiles Receive the Holy Spirit

^10:44While Peter was still speaking these words, the Holy Spirit fell on¹²⁵ all those who heard the message.¹²⁶^10:45The¹²⁷ circumcised believers¹²⁸ who had accompanied Peter were greatly astonished¹²⁹ that¹³⁰ the gift of the Holy Spirit¹³¹ had been poured out¹³² even on the Gentiles, ^10:46for they heard them speaking in tongues and praising¹³³ 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,¹³⁴ can he?”¹³⁵^10:48So he gave orders to have them baptized¹³⁶ in the name of Jesus Christ.¹³⁷ Then they asked him to stay for several days.

Peter Defends His Actions to the Jerusalem Church

^11:1Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted¹ the word of God.²^11:2So when Peter went up to Jerusalem,³ the circumcised believers⁴ took issue with⁵ him, ^11:3saying, “You went to⁶ uncircumcised men and shared a meal with⁷ them.” ^11:4But Peter began and explained it to them point by point,⁸ saying, ^11:5“I was in the city of Joppa praying, and in a trance I saw a vision,⁹ an object something like a large sheet descending,¹⁰ being let down from heaven¹¹ by its four corners, and it came to me. ^11:6As I stared¹² I looked into it and saw four-footed animals of the earth, wild animals, reptiles,¹³ and wild birds.¹⁴^11:7I also heard a voice saying to me, ‘Get up, Peter; slaughter¹⁵ and eat!’ ^11:8But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean¹⁶ has ever entered my mouth!’ ^11:9But the voice replied a second time from heaven, ‘What God has made clean, you must not consider¹⁷ ritually unclean!’ ^11:10This happened three times, and then everything was pulled up to heaven again. ^11:11At that very moment,¹⁸ three men sent to me from Caesarea¹⁹ approached²⁰ the house where we were staying.²¹^11:12The Spirit told me to accompany them without hesitation. These six brothers²² also went with me, and we entered the man’s house. ^11:13He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, ^11:14who will speak a message²³ to you by which you and your entire household will be saved.’ ^11:15Then as I began to speak, the Holy Spirit fell on²⁴ them just as he did²⁵ on us at the beginning.²⁶^11:16And I remembered the word of the Lord,²⁷ as he used to say,²⁸ ‘John baptized with water, but you will be baptized with the Holy Spirit.’²⁹^11:17Therefore if God³⁰ gave them the same gift³¹ as he also gave us after believing³² in the Lord Jesus Christ,³³ who was I to hinder³⁴ God?” ^11:18When they heard this,³⁵ they ceased their objections³⁶ and praised³⁷ God, saying, “So then, God has granted the repentance³⁸ that leads to life even to the Gentiles.”³⁹

Activity in the Church at Antioch

^11:19Now those who had been scattered because of the persecution that took place over Stephen⁴⁰ went as far as⁴¹ Phoenicia,⁴² Cyprus,⁴³ and Antioch,⁴⁴ speaking the message⁴⁵ to no one but Jews. ^11:20But there were some men from Cyprus⁴⁶ and Cyrene⁴⁷ among them who came⁴⁸ to Antioch⁴⁹ and began to speak to the Greeks⁵⁰ too, proclaiming the good news of the Lord Jesus. ^11:21The⁵¹ hand of the Lord was with them, and a great number who believed⁵² turned⁵³ to the Lord. ^11:22A report⁵⁴ about them came to the attention⁵⁵ of the church in Jerusalem,⁵⁶ and they sent Barnabas⁵⁷ to Antioch.⁵⁸^11:23When⁵⁹ he came and saw the grace of God, he rejoiced and encouraged them all to remain true⁶⁰ to the Lord with devoted hearts,⁶¹^11:24because he was a good man, full of the Holy Spirit and of faith, and a significant number of people⁶² were brought to the Lord. ^11:25Then Barnabas departed for Tarsus to look for Saul, ^11:26and when he found him, he brought him to Antioch.⁶³ So⁶⁴ for a whole year Barnabas and Saul⁶⁵ met with the church and taught a significant number of people.⁶⁶ Now it was in Antioch⁶⁷ that the disciples were first called Christians.⁶⁸

Famine Relief for Judea

^11:27At that time⁶⁹ some⁷⁰ prophets⁷¹ came down⁷² from Jerusalem⁷³ to Antioch.⁷⁴^11:28One of them, named Agabus, got up⁷⁵ and predicted⁷⁶ by the Spirit that a severe⁷⁷ famine⁷⁸ was about to come over the whole inhabited world.⁷⁹ (This⁸⁰ took place during the reign of Claudius.)⁸¹^11:29So the disciples, each in accordance with his financial ability,⁸² decided⁸³ to send…

Read in Logos

This passage has been shortened. Keep reading Acts 10–11 in Logos

Footnotes

1 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” ( Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, 15.9.6 [15.331–341]). For location see ; ; ; ; ; ; ; .
2 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.
3 A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion ( σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.
4 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.
5 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, 6:732–34, 43–44, and Sir 11:17; 27:11; 39:27.
6 Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; ἐλεημοσύνη).
7 Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
8 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 ; M. J. Davidson, “Angels,” , ; 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.
9 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.”
10 Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
11 Grk “said,” but in response to the angel’s address, “replied” is better English style.
12 Grk “he”; the referent (the angel) has been specified in the translation for clarity.
13 Or “your gifts to the needy.”
14 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).
15 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.
16 Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
17 Grk “a certain Simon.”
18 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”). βυρσεύς regards it as a surname. See also .
19 Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
20 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.
21 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.
22 Grk “about the sixth hour.”
23 The participles ὁδοιπορούντων (hodoiporountōn, “while they were on their way”) and ἐγγιζόντων (engizontōn, “approaching”) have been translated as temporal participles.
24 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.
25 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.
26 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.
27 Or “the sky” (the same Greek word means both “heaven” and “sky”).
28 On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
29 Or “a large linen cloth” (the term was used for the sail of a ship; ὀθόνη).
30 Or “coming down.”
31 Or “to the ground.”
32 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.
33 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.
34 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. πετεινόν).
35 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.
36 Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
37 Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
38 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; 142; Tacitus, History 5.5.
39 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.
40 Or “declare.”
41 For the significance of this vision see Mark 7:14–23; Rom 14:14; Eph 2:11–22. God directed this change in practice.
42 Or “into the sky” (the same Greek word means both “heaven” and “sky”).
43 Or “was greatly confused over.” The term means to be perplexed or at a loss ( διαπορέω).
44 Grk “having learned.” The participle διερωτήσαντες (dierōtēsantes) has been translated as a finite verb due to requirements of contemporary English style.
45 ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 42:24) 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.
46 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.
47 Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
48 The translation “think seriously about” for διενθυμέομαι (dienthumeomai) is given in L&N 30.2. Peter was “pondering” the vision ( ).
49 Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
50 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 ( διακρίνω 6).
51 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.
52 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).
53 See the note on the word centurion in .
54 Or “just.”
55 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, 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.
56 Grk “hear words.”
57 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.
58 Or “went forth.”
59 Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
60 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.
61 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). For location see ; ; ; ; ; ; ; .
62 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.
63 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.
64 Grk “meeting him.” The participle συναντήσας (sunantēsas) has been translated as a finite verb due to requirements of contemporary English style.
65 Grk “falling at his feet, worshiped.” The participle πεσών (pesōn) has been translated as a finite verb due to requirements of contemporary English style.
66 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.
67 ἐγείρω 3 has “raise, help to rise.… Stretched out Ac 10:26.”
68 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.
69 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.
70 Or “many people assembled.”
71 Here ὡς (hōs) is used like ὅτι (hoti) to introduce indirect discourse (cf. ὡς 5).
72 This term is used of wanton or callously lawless acts ( ἀθέμιτος).
73 Grk “a Jewish man” (ἀνδρὶ Ἰουδαίῳ, andri Ioudaiō).
74 Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association ( κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
75 This is a generic use of ἄνθρωπος (anthrōpos).
76 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. 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.
77 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.
78 Grk “ask for what reason.”
79 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.
80 Grk “said.”
81 Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
82 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.
83 Or “your gifts to the needy.”
84 This statement is a paraphrase rather than an exact quotation of Acts 10:4.
85 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”). βυρσεύς regards it as a surname.
86 Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalōs poiein) is translated “be kind enough to do someth.” by 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).
87 The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enōpion tou theou paresmen) is given by πάρειμι 1.a.
88 Or “to hear everything.”
89 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.
90 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.
91 Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. 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.
93 Or “shows reverence for him.”
94 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.
95 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.
96 Grk “the word.”
97 Grk “to the sons.”
98 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.
99 Or “by.”
100 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
101 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.
102 Or “proclaimed.”
103 The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
104 Or “how.” The use of ὡς (hōs) as an equivalent to ὅτι (hoti) to introduce indirect or even direct discourse is well documented. ὡς 5 lists Acts 10:28 in this category.
105 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.
106 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.
108 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.
109 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 χώρα 2.b).
110 For location see ; ; ; ; ; ; ; ; .
111 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.
112 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.
113 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.
114 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.
115 Or “the witnesses God had previously chosen.” See Acts 1:8.
116 Ate and drank. See Luke 24:35–49.
117 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.
118 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.
119 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.
120 Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
121 Or “designated.” ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
122 Jesus has divine authority as judge over the living and the dead: Acts 17:26–31; Rom 14:9; 1 Thess 5:9–10; 2 Tim 4:1; 1 Pet 4:5.
123 Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so , ) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
124 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.
125 Or “came down on.” God now acted to confirm the point of Peter’s speech.
126 Or “word.”
127 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.
128 Or “The Jewish Christians”; Grk “The believers from the circumcision.”
129 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.
130 Or “because.”
131 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.
132 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.
133 Or “extolling,” “magnifying.”
134 Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (, ) or “did” (). “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]”).
135 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.
136 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.
137 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.
1 See δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
2 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.”
3 For location see ; ; ; ; ; ; ; ; .
4 Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
5 Or “believers disputed with,” “believers criticized” ( διακρίνω 5.b).
6 Or “You were a guest in the home of” (according to L&N 23.12).
7 Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
8 Or “to them in logical sequence,” “to them in order.” καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
9 This term describes a supernatural vision and reflects a clear distinction from something imagined ( 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.
10 Or “coming down.”
11 Or “the sky” (the same Greek word means both “heaven” and “sky”).
12 Grk “Staring I looked into it.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
13 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.
14 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. πετεινόν).
15 Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
16 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. The sentiment Peter expressed is like Ezek 4:14.
17 Or “declare.” The wording matches Acts 10:15.
18 Grk “And behold.”
19 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in . For location see ; ; ; ; ; ; ; .
20 See ἐφίστημι 1 for this meaning for ἐπέστησαν (epestēsan) here.
21 The word “staying” is not in the Greek text but is implied.
22 Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
23 Grk “words” (ῥήματα, rhēmata), but in this context the overall message is meant rather than the individual words.
24 Or “came down on.”
25 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.
26 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.
27 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.
28 The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
29 John … Spirit. This remark repeats Acts 1:5.
30 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.
31 That is, the same gift of the Holy Spirit.
32 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.
33 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
34 Or “prevent,” “forbid” ( κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
35 Grk “these things.”
36 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.
37 Or “glorified.”
38 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).
39 In the Greek text the phrase even to the Gentiles is in an emphatic position.
40 The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b–3.
41 Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (diēlthon) in this verse are given in L&N 15.17.
42 Phoenicia was an area along the Mediterranean coast north of Palestine.
43 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.
44 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 ; ; ; .
45 Grk “word.”
46 Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
47 Cyrene was a city on the northern African coast west of Egypt.
48 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.
49 Antioch was a city in Syria (not Antioch in Pisidia). See the note in .
50 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.
51 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.
52 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”).
53 Again, the expression turned is a summary term for responding to the gospel.
54 Grk “Word.”
55 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.
56 For location see ; ; ; ; ; ; ; ; .
57 Most read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielthein) is found before ἕως (heōs) in D E Ψ 33 𝔐 and some versional . It is lacking in 𝔓74 א A B 81 1739 and some versional . 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. has the infinitive in brackets, indicating doubt as to its authenticity.
58 Antioch was a city in Syria (not Antioch in Pisidia). See the note in . Again the Jerusalem church exercised an oversight role.
59 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.
60 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).
61 Grk “with purpose of heart”; πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
62 Grk “a significant crowd.”
63 Antioch was a city in Syria (not Antioch in Pisidia). See the note in .
64 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.
65 Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
66 Grk “a significant crowd.”
67 Antioch was a city in Syria (not Antioch in Pisidia). See the note in .
68 The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
69 Grk “In these days,” but the dative generally indicates a specific time.
70 The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
71 Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
72 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).
73 For location see ; ; ; ; ; ; ; ; .
74 Antioch was a city in Syria (not Antioch in Pisidia). See the note in . For location see ; ; ;
75 Grk “getting up, predicted.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
76 Or “made clear”; Grk “indicated beforehand” ( σημαίνω 2).
77 Grk “great.”
78 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.
79 Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenē) does occasionally refer specifically to the Roman Empire, οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
80 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.
81 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.
82 So εὐπορέω.
83 Or “determined,” “resolved.”

Cross references

92 See Luke 24:47.
107 See Acts 7:9.