^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.

Read in Logos

Acts 10:38: … God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him.

Footnotes

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.

Cross references

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