16:6 They went through the region of Phrygia 1 and Galatia, 2 having been prevented 3 by the Holy Spirit from speaking the message 4 in the province of Asia. 5
16:1 He also came to Derbe 6 and to Lystra. 7 A disciple 8 named Timothy was there, the son of a Jewish woman who was a believer, 9 but whose father was a Greek. 10
10:1 Now there was a man in Caesarea 11 named Cornelius, a centurion 12 of what was known as the Italian Cohort. 13 10:2 He 14 was a devout, God-fearing man, 15 as was all his household; he did many acts of charity for the people 16 and prayed to God regularly. 10:3 About three o’clock one afternoon 17 he saw clearly in a vision an angel of God 18 who came in 19 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 20 replied, 21 “What is it, Lord?” The angel 22 said to him, “Your prayers and your acts of charity 23 have gone up as a memorial 24 before God. 10:5 Now 25 send men to Joppa 26 and summon a man named Simon, 27 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 28 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 29 called two of his personal servants 30 and a devout soldier from among those who served him, 31 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 32 the next day, while they were on their way and approaching 33 the city, Peter went up on the roof 34 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 35 10:11 He 36 saw heaven 37 opened 38 and an object something like a large sheet 39 descending, 40 being let down to earth 41 by its four corners. 10:12 In it 42 were all kinds of four-footed animals and reptiles 43 of the earth and wild birds. 44 10:13 Then 45 a voice said 46 to him, “Get up, Peter; slaughter 47 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 48 10:15 The voice 49 spoke to him again, a second time, “What God has made clean, you must not consider 50 ritually unclean!” 51 10:16 This happened three times, and immediately the object was taken up into heaven. 52
10:17 Now while Peter was puzzling over 53 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 54 and approached 55 the gate. 10:18 They 56 called out to ask if Simon, known as Peter, 57 was staying there as a guest. 10:19 While Peter was still thinking seriously about 58 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 59 go down, and accompany them without hesitation, 60 because I have sent them.” 10:21 So Peter went down 61 to the men and said, “Here I am, 62 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 63 a righteous 64 and God-fearing man, well spoken of by the whole Jewish nation, 65 was directed by a holy angel to summon you to his house and to hear a message 66 from you.” 10:23 So Peter 67 invited them in and entertained them as guests.
On the next day he got up and set out 68 with them, and some of the brothers from Joppa 69 accompanied him. 10:24 The following day 70 he entered Caesarea. 71 Now Cornelius was waiting anxiously 72 for them and had called together his relatives and close friends. 10:25 So when 73 Peter came in, Cornelius met 74 him, fell 75 at his feet, and worshiped 76 him. 10:26 But Peter helped him up, 77 saying, “Stand up. I too am a mere mortal.” 78 10:27 Peter 79 continued talking with him as he went in, and he found many people gathered together. 80 10:28 He said to them, “You know that 81 it is unlawful 82 for a Jew 83 to associate with or visit a Gentile, 84 yet God has shown me that I should call no person 85 defiled or ritually unclean. 86 10:29 Therefore when you sent for me, 87 I came without any objection. Now may I ask why 88 you sent for me?” 10:30 Cornelius 89 replied, 90 “Four days ago at this very hour, at three o’clock in the afternoon, 91 I was praying in my house, and suddenly 92 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 93 have been remembered before God. 94 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, 95 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 96 So now we are all here in the presence of God 97 to listen 98 to everything the Lord has commanded you to say to us.” 99
10:34 Then Peter started speaking: 100 “I now truly understand that God does not show favoritism in dealing with people, 101 10:35 but in every nation 102 the person who fears him 103 and does what is right 104 is welcomed before him. 10:36 You know 105 the message 106 he sent to the people 107 of Israel, proclaiming the good news of peace 108 through 109 Jesus Christ 110 (he is Lord 111 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 112 10:38 with respect to Jesus from Nazareth, 113 that 114 God anointed him with the Holy Spirit and with power. He 115 went around doing good and healing all who were oppressed by the devil, 116 because God was with him. 117 10:39 We 118 are witnesses of all the things he did both in Judea 119 and in Jerusalem. 120 They 121 killed him by hanging him on a tree, 122 10:40 but 123 God raised him up on the third day and caused him to be seen, 124 10:41 not by all the people, but by us, the witnesses God had already chosen, 125 who ate and drank 126 with him after he rose from the dead. 10:42 He 127 commanded us to preach to the people and to warn 128 them 129 that he is the one 130 appointed 131 by God as judge 132 of the living and the dead. 10:43 About him all the prophets testify, 133 that everyone who believes in him receives forgiveness of sins 134 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 135 all those who heard the message. 136 10:45 The 137 circumcised believers 138 who had accompanied Peter were greatly astonished 139 that 140 the gift of the Holy Spirit 141 had been poured out 142 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 143 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, 144 can he?” 145 10:48 So he gave orders to have them baptized 146 in the name of Jesus Christ. 147 Then they asked him to stay for several days.
1:1 I wrote 148 the former 149 account, 150 Theophilus, 151 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 152 after he had given orders 153 by 154 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 155 also, after his suffering, 156 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 157 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 158 he declared, 159 “Do not leave Jerusalem, 160 but wait there 161 for what my 162 Father promised, 163 which you heard about from me. 164 1:5 For 165 John baptized with water, but you 166 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 167 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 168 the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 169 of the earth.” 1:9 After 170 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 171 they were still staring into the sky while he was going, suddenly 172 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 173 looking up into the sky? This same Jesus who has been taken up from you into heaven 174 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 175 from the mountain 176 called the Mount of Olives 177 (which is near Jerusalem, a Sabbath day’s journey 178 away). 1:13 When 179 they had entered Jerusalem, 180 they went to the upstairs room where they were staying. Peter 181 and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 182 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 183 1:15 In those days 184 Peter stood up among the believers 185 (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, 186 the scripture had to be fulfilled that the Holy Spirit foretold through 187 David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” 188 1:18 (Now this man Judas 189 acquired a field with the reward of his unjust deed, 190 and falling headfirst 191 he burst open in the middle and all his intestines 192 gushed out. 1:19 This 193 became known to all who lived in Jerusalem, so that in their own language 194 they called that field 195 Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 196 and let there be no one to live in it,’ 197 and ‘Let another take his position of responsibility.’ 198 1:21 Thus one of the men 199 who have accompanied us during all the time the Lord Jesus associated with 200 us, 1:22 beginning from his baptism by John until the day he 201 was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they 202 proposed two candidates: 203 Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, 204 “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task 205 of this service 206 and apostleship from which Judas turned aside 207 to go to his own place.” 208 1:26 Then 209 they cast lots for them, and the one chosen was Matthias; 210 so he was counted with the eleven apostles. 211
1 sn Phrygia was a district in central Asia Minor west of Pisidia.
2 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
3 tn Or “forbidden.”
4 tn Or “word.”
5 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
6 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
7 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
8 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
9 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
10 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
11 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
12 sn 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.
13 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
16 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.
17 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.
18 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).
21 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
22 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.
23 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
26 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
27 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
28 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
29 tn Or “your gifts to the needy.”
30 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).
31 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.
32 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
33 tn Grk “a certain Simon.”
36 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.
41 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
42 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
43 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) 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.
46 tn Grk “about the sixth hour.”
47 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
48 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.
51 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.
56 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.
57 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
58 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.
59 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
60 tn Or “coming down.”
61 tn Or “to the ground.”
61 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.
62 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.
63 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).
66 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.
67 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
68 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
71 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
76 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.
77 tn Or “declare.”
78 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.
81 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
86 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
87 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
88 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
91 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.
92 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
96 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
101 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.
102 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).
106 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.
107 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 egw eimi).
111 sn See the note on the word centurion in 10:1.
112 tn Or “just.”
113 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) 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.
114 tn Grk “hear words.”
116 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
117 tn Or “went forth.”
118 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
121 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.
122 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
123 tn Normally προσδοκάω (prosdokaw) 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.
126 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.
127 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
128 tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.
129 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.
131 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
132 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") 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.
136 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.
137 tn Or “many people assembled.”
141 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
142 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
143 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
144 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.
145 tn This is a generic use of ἄνθρωπος (anqrwpo").
146 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
146 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
147 tn Grk “ask for what reason.”
151 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.
152 tn Grk “said.”
153 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
154 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.
156 tn Or “your gifts to the needy.”
157 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
161 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.
166 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
167 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
168 tn Or “to hear everything.”
169 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.
171 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
172 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
176 sn See Luke 24:47.
177 tn Or “shows reverence for him.”
178 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.
181 tn 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.
182 tn Grk “the word.”
183 tn Grk “to the sons.”
184 sn 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.
185 tn Or “by.”
186 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
187 sn 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.
186 tn Or “proclaimed.”
191 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
192 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
193 tn 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.
194 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
195 sn See Acts 7:9.
196 tn 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.
197 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
198 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
199 tn 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.
200 tn 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.
201 tn 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.
202 tn 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.
206 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
207 sn Ate and drank. See Luke 24:35-49.
211 tn 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.
212 tn 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.
213 tn 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.
214 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
215 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
216 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
216 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
217 sn 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.
221 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
222 tn Or “word.”
226 tn 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.
227 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
228 sn 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.
229 tn Or “because.”
230 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
231 sn 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.
231 tn Or “extolling,” “magnifying.”
236 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
237 tn 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.
241 tn 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.
242 tn 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.
246 tn Or “produced,” Grk “made.”
247 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
248 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
249 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
251 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
252 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
253 tn Or “through.”
256 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
257 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
258 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
261 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
262 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
263 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
264 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
265 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
266 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
267 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
266 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
267 tn The pronoun is plural in Greek.
271 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
276 tn Grk “It is not for you to know.”
281 tn Or “to the ends.”
286 tn Grk “And after.” 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.
291 tn Grk “And as.” 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.
292 tn Grk “behold.”
296 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
297 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
301 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
302 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
303 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
304 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
306 tn Grk “And when.” 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.
307 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
308 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
309 tn The words “were there” are not in the Greek text, but are implied.
311 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
316 tn Grk “And in those days.” 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.
317 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
321 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.
322 tn Grk “foretold by the mouth of.”
326 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
331 tn The referent of “this man” (Judas) was specified in the translation for clarity.
332 tn Traditionally, “with the reward of his wickedness.”
333 tn Traditionally, “falling headlong.”
334 tn Or “all his bowels.”
336 tn Grk “And this.” 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.
337 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
338 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
341 tn Or “uninhabited” or “empty.”
342 sn A quotation from Ps 69:25.
343 tn Or “Let another take his office.”
346 tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
347 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
351 tn Here the pronoun “he” refers to Jesus.
356 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
357 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
361 tn Grk “And praying, they said.” 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.
366 tn Grk “to take the place.”
367 tn Or “of this ministry.”
368 tn Or “the task of this service and apostleship which Judas ceased to perform.”
369 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
371 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
372 tn Grk “and the lot fell on Matthias.”
373 tn Or “he was counted as one of the apostles along with the eleven.”