^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

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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.