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Acts 10:19-48

Context
10:19 While Peter was still thinking seriously about¹ the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up,² go down, and accompany them without hesitation,³ because I have sent them.” 10:21 So Peter went down⁴ to the men and said, “Here I am,⁵ the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion,⁶ a righteous⁷ and God-fearing man, well spoken of by the whole Jewish nation,⁸ was directed by a holy angel to summon you to his house and to hear a message⁹ from you.” 10:23 So Peter¹⁰ invited them in and entertained them as guests.

On the next day he got up and set out¹¹ with them, and some of the brothers from Joppa¹² accompanied him. 10:24 The following day¹³ he entered Caesarea.¹⁴ Now Cornelius was waiting anxiously¹⁵ for them and had called together his relatives and close friends. 10:25 So when¹⁶ Peter came in, Cornelius met¹⁷ him, fell¹⁸ at his feet, and worshiped¹⁹ him. 10:26 But Peter helped him up,²⁰ saying, “Stand up. I too am a mere mortal.”²¹ 10:27 Peter²² continued talking with him as he went in, and he found many people gathered together.²³ 10:28 He said to them, “You know that²⁴ it is unlawful²⁵ for a Jew²⁶ to associate with or visit a Gentile,²⁷ yet God has shown me that I should call no person²⁸ defiled or ritually unclean.²⁹ 10:29 Therefore when you sent for me,³⁰ I came without any objection. Now may I ask why³¹ you sent for me?” 10:30 Cornelius³² replied,³³ “Four days ago at this very hour, at three o’clock in the afternoon,³⁴ I was praying in my house, and suddenly³⁵ a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity³⁶ have been remembered before God.³⁷ 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,³⁸ by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come.³⁹ So now we are all here in the presence of God⁴⁰ to listen⁴¹ to everything the Lord has commanded you to say to us.”⁴²

10:34 Then Peter started speaking:⁴³ “I now truly understand that God does not show favoritism in dealing with people,⁴⁴ 10:35 but in every nation⁴⁵ the person who fears him⁴⁶ and does what is right⁴⁷ is welcomed before him. 10:36 You know⁴⁸ the message⁴⁹ he sent to the people⁵⁰ of Israel, proclaiming the good news of peace⁵¹ through⁵² Jesus Christ⁵³ (he is Lord⁵⁴ of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced:⁵⁵ 10:38 with respect to Jesus from Nazareth,⁵⁶ that⁵⁷ God anointed him with the Holy Spirit and with power. He⁵⁸ went around doing good and healing all who were oppressed by the devil,⁵⁹ because God was with him.⁶⁰ 10:39 We⁶¹ are witnesses of all the things he did both in Judea⁶² and in Jerusalem.⁶³ They⁶⁴ killed him by hanging him on a tree,⁶⁵ 10:40 but⁶⁶ God raised him up on the third day and caused him to be seen,⁶⁷ 10:41 not by all the people, but by us, the witnesses God had already chosen,⁶⁸ who ate and drank⁶⁹ with him after he rose from the dead. 10:42 He⁷⁰ commanded us to preach to the people and to warn⁷¹ them⁷² that he is the one⁷³ appointed⁷⁴ by God as judge⁷⁵ of the living and the dead. 10:43 About him all the prophets testify,⁷⁶ that everyone who believes in him receives forgiveness of sins⁷⁷ through his name.”

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on⁷⁸ all those who heard the message.⁷⁹ 10:45 The⁸⁰ circumcised believers⁸¹ who had accompanied Peter were greatly astonished⁸² that⁸³ the gift of the Holy Spirit⁸⁴ had been poured out⁸⁵ even on the Gentiles, 10:46 for they heard them speaking in tongues and praising⁸⁶ 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,⁸⁷ can he?”⁸⁸ 10:48 So he gave orders to have them baptized⁸⁹ in the name of Jesus Christ.⁹⁰ Then they asked him to stay for several days.

[10:19] ¹tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:20] ²tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20] ³tn 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).

[10:21] ⁴tn 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.

[10:21] ⁵tn 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).

[10:22] ⁶sn See the note on the word centurion in 10:1.

[10:22] ⁷tn Or “just.”

[10:22] ⁸tn 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.

[10:22] ⁹tn Grk “hear words.”

[10:23] ¹⁰tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23] ¹¹tn Or “went forth.”

[10:23] ¹²sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24] ¹³tn 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.

[10:24] ¹⁴sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24] ¹⁵tn 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.

[10:25] ¹⁶tn 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.

[10:25] ¹⁷tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25] ¹⁸tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25] ¹⁹sn 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.

[10:26] ²⁰tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26] ²¹tn 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.

[10:27] ²²tn 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.

[10:27] ²³tn Or “many people assembled.”

[10:28] ²⁴tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28] ²⁵tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28] ²⁶tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28] ²⁷tn 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.

[10:28] ²⁸tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28] ²⁹tn 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.

[10:29] ³⁰tn 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.

[10:29] ³¹tn Grk “ask for what reason.”

[10:30] ³²tn 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.

[10:30] ³³tn Grk “said.”

[10:30] ³⁴tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30] ³⁵tn 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.

[10:31] ³⁶tn Or “your gifts to the needy.”

[10:31] ³⁷sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32] ³⁸tn 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.

[10:33] ³⁹tn 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).

[10:33] ⁴⁰tn 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.

[10:33] ⁴¹tn Or “to hear everything.”

[10:33] ⁴²tn 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.

[10:34] ⁴³tn 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.

[10:34] ⁴⁴tn 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.

[10:35] ⁴⁵sn See Luke 24:47.

[10:35] ⁴⁶tn Or “shows reverence for him.”

[10:35] ⁴⁷tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:36] ⁴⁸tn 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.

[10:36] ⁴⁹tn Grk “the word.”

[10:36] ⁵⁰tn Grk “to the sons.”

[10:36] ⁵¹sn 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.

[10:36] ⁵²tn Or “by.”

[10:36] ⁵³tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36] ⁵⁴sn 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.

[10:37] ⁵⁵tn Or “proclaimed.”

[10:38] ⁵⁶sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38] ⁵⁷tn 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.

[10:38] ⁵⁸tn 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.

[10:38] ⁵⁹tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38] ⁶⁰sn See Acts 7:9.

[10:39] ⁶¹tn 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.

[10:39] ⁶²tn 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).

[10:39] ⁶³map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39] ⁶⁴tn 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.

[10:39] ⁶⁵tn 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.

[10:40] ⁶⁶tn 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.

[10:40] ⁶⁷tn 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.

[10:41] ⁶⁸tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41] ⁶⁹sn Ate and drank. See Luke 24:35-49.

[10:42] ⁷⁰tn 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.

[10:42] ⁷¹tn 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.

[10:42] ⁷²tn 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.

[10:42] ⁷³tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42] ⁷⁴tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42] ⁷⁵sn 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.

[10:43] ⁷⁶tn 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.

[10:43] ⁷⁷sn 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.

[10:44] ⁷⁸tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44] ⁷⁹tn Or “word.”

[10:45] ⁸⁰tn 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.

[10:45] ⁸¹tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45] ⁸²sn 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.

[10:45] ⁸³tn Or “because.”

[10:45] ⁸⁴tn 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.

[10:45] ⁸⁵sn 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.

[10:46] ⁸⁶tn Or “extolling,” “magnifying.”

[10:47] ⁸⁷tn 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]”).

[10:47] ⁸⁸tn 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.

[10:48] ⁸⁹tn 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.

[10:48] ⁹⁰tn 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.