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Acts 10:3-48

Context
10:3 About three o’clock one afternoon¹ he saw clearly in a vision an angel of God² who came in³ and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius⁴ replied,⁵ “What is it, Lord?” The angel⁶ said to him, “Your prayers and your acts of charity⁷ have gone up as a memorial⁸ before God. 10:5 Now⁹ send men to Joppa¹⁰ and summon a man named Simon,¹¹ who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner,¹² whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius¹³ called two of his personal servants¹⁴ and a devout soldier from among those who served him,¹⁵ 10:8 and when he had explained everything to them, he sent them to Joppa.

10:9 About noon¹⁶ the next day, while they were on their way and approaching¹⁷ the city, Peter went up on the roof¹⁸ to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him.¹⁹ 10:11 He²⁰ saw heaven²¹ opened²² and an object something like a large sheet²³ descending,²⁴ being let down to earth²⁵ by its four corners. 10:12 In it²⁶ were all kinds of four-footed animals and reptiles²⁷ of the earth and wild birds.²⁸ 10:13 Then²⁹ a voice said³⁰ to him, “Get up, Peter; slaughter³¹ and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!”³² 10:15 The voice³³ spoke to him again, a second time, “What God has made clean, you must not consider³⁴ ritually unclean!”³⁵ 10:16 This happened three times, and immediately the object was taken up into heaven.³⁶

10:17 Now while Peter was puzzling over³⁷ what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was³⁸ and approached³⁹ the gate. 10:18 They⁴⁰ called out to ask if Simon, known as Peter,⁴¹ was staying there as a guest. 10:19 While Peter was still thinking seriously about⁴² the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up,⁴³ go down, and accompany them without hesitation,⁴⁴ because I have sent them.” 10:21 So Peter went down⁴⁵ to the men and said, “Here I am,⁴⁶ the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion,⁴⁷ a righteous⁴⁸ and God-fearing man, well spoken of by the whole Jewish nation,⁴⁹ was directed by a holy angel to summon you to his house and to hear a message⁵⁰ from you.” 10:23 So Peter⁵¹ invited them in and entertained them as guests.

On the next day he got up and set out⁵² with them, and some of the brothers from Joppa⁵³ accompanied him. 10:24 The following day⁵⁴ he entered Caesarea.⁵⁵ Now Cornelius was waiting anxiously⁵⁶ for them and had called together his relatives and close friends. 10:25 So when⁵⁷ Peter came in, Cornelius met⁵⁸ him, fell⁵⁹ at his feet, and worshiped⁶⁰ him. 10:26 But Peter helped him up,⁶¹ saying, “Stand up. I too am a mere mortal.”⁶² 10:27 Peter⁶³ continued talking with him as he went in, and he found many people gathered together.⁶⁴ 10:28 He said to them, “You know that⁶⁵ it is unlawful⁶⁶ for a Jew⁶⁷ to associate with or visit a Gentile,⁶⁸ yet God has shown me that I should call no person⁶⁹ defiled or ritually unclean.⁷⁰ 10:29 Therefore when you sent for me,⁷¹ I came without any objection. Now may I ask why⁷² you sent for me?” 10:30 Cornelius⁷³ replied,⁷⁴ “Four days ago at this very hour, at three o’clock in the afternoon,⁷⁵ I was praying in my house, and suddenly⁷⁶ a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity⁷⁷ have been remembered before God.⁷⁸ 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,⁷⁹ by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come.⁸⁰ So now we are all here in the presence of God⁸¹ to listen⁸² to everything the Lord has commanded you to say to us.”⁸³

10:34 Then Peter started speaking:⁸⁴ “I now truly understand that God does not show favoritism in dealing with people,⁸⁵ 10:35 but in every nation⁸⁶ the person who fears him⁸⁷ and does what is right⁸⁸ is welcomed before him. 10:36 You know⁸⁹ the message⁹⁰ he sent to the people⁹¹ of Israel, proclaiming the good news of peace⁹² through⁹³ Jesus Christ⁹⁴ (he is Lord⁹⁵ of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced:⁹⁶ 10:38 with respect to Jesus from Nazareth,⁹⁷ that⁹⁸ God anointed him with the Holy Spirit and with power. He⁹⁹ went around doing good and healing all who were oppressed by the devil,¹⁰⁰ because God was with him.¹⁰¹ 10:39 We¹⁰² are witnesses of all the things he did both in Judea¹⁰³ and in Jerusalem.¹⁰⁴ They¹⁰⁵ killed him by hanging him on a tree,¹⁰⁶ 10:40 but¹⁰⁷ God raised him up on the third day and caused him to be seen,¹⁰⁸ 10:41 not by all the people, but by us, the witnesses God had already chosen,¹⁰⁹ who ate and drank¹¹⁰ with him after he rose from the dead. 10:42 He¹¹¹ commanded us to preach to the people and to warn¹¹² them¹¹³ that he is the one¹¹⁴ appointed¹¹⁵ by God as judge¹¹⁶ of the living and the dead. 10:43 About him all the prophets testify,¹¹⁷ that everyone who believes in him receives forgiveness of sins¹¹⁸ through his name.”

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on¹¹⁹ all those who heard the message.¹²⁰ 10:45 The¹²¹ circumcised believers¹²² who had accompanied Peter were greatly astonished¹²³ that¹²⁴ the gift of the Holy Spirit¹²⁵ had been poured out¹²⁶ even on the Gentiles, 10:46 for they heard them speaking in tongues and praising¹²⁷ 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,¹²⁸ can he?”¹²⁹ 10:48 So he gave orders to have them baptized¹³⁰ in the name of Jesus Christ.¹³¹ Then they asked him to stay for several days.

[10:3] ¹tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3] ²tn 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.

[10:3] ³tn 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.”

[10:4] ⁴tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4] ⁵tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4] ⁶tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4] ⁷tn Or “your gifts to the needy.”

[10:4] ⁸sn 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).

[10:5] ⁹tn 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.

[10:5] ¹⁰sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5] ¹¹tn Grk “a certain Simon.”

[10:6] ¹²tn 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.

[10:7] ¹³tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7] ¹⁴tn 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.

[10:7] ¹⁵tn 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.

[10:9] ¹⁶tn Grk “about the sixth hour.”

[10:9] ¹⁷tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9] ¹⁸sn 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.

[10:10] ¹⁹tn 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.

[10:11] ²⁰tn 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.

[10:11] ²¹tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11] ²²tn 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.

[10:11] ²³tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11] ²⁴tn Or “coming down.”

[10:11] ²⁵tn Or “to the ground.”

[10:12] ²⁶tn 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.

[10:12] ²⁷tn 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.

[10:12] ²⁸tn 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).

[10:13] ²⁹tn 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.

[10:13] ³⁰tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13] ³¹tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14] ³²tn 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.

[10:15] ³³tn 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.

[10:15] ³⁴tn Or “declare.”

[10:15] ³⁵sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[10:16] ³⁶tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:17] ³⁷tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17] ³⁸tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17] ³⁹tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:18] ⁴⁰tn 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.

[10:18] ⁴¹tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[10:19] ⁴²tn 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] ⁴³tn 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] ⁴⁴tn 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] ⁴⁵tn 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] ⁴⁶tn 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] ⁴⁷sn See the note on the word centurion in 10:1.

[10:22] ⁴⁸tn Or “just.”

[10:22] ⁴⁹tn 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] ⁵⁰tn Grk “hear words.”

[10:23] ⁵¹tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23] ⁵²tn Or “went forth.”

[10:23] ⁵³sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24] ⁵⁴tn 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] ⁵⁵sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24] ⁵⁶tn 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] ⁵⁷tn 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] ⁵⁸tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25] ⁵⁹tn 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] ⁶⁰sn 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] ⁶¹tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26] ⁶²tn 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] ⁶³tn 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] ⁶⁴tn Or “many people assembled.”

[10:28] ⁶⁵tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28] ⁶⁶tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28] ⁶⁷tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28] ⁶⁸tn 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] ⁶⁹tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28] ⁷⁰tn 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] ⁷¹tn 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] ⁷²tn Grk “ask for what reason.”

[10:30] ⁷³tn 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] ⁷⁴tn Grk “said.”

[10:30] ⁷⁵tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30] ⁷⁶tn 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] ⁷⁷tn Or “your gifts to the needy.”

[10:31] ⁷⁸sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32] ⁷⁹tn 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] ⁸⁰tn 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] ⁸¹tn 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] ⁸²tn Or “to hear everything.”

[10:33] ⁸³tn 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] ⁸⁴tn 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] ⁸⁵tn 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] ⁸⁶sn See Luke 24:47.

[10:35] ⁸⁷tn Or “shows reverence for him.”

[10:35] ⁸⁸tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:36] ⁸⁹tn 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] ⁹⁰tn Grk “the word.”

[10:36] ⁹¹tn Grk “to the sons.”

[10:36] ⁹²sn 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] ⁹³tn Or “by.”

[10:36] ⁹⁴tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36] ⁹⁵sn 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] ⁹⁶tn Or “proclaimed.”

[10:38] ⁹⁷sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38] ⁹⁸tn 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] ⁹⁹tn 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] ¹⁰⁰tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38] ¹⁰¹sn See Acts 7:9.

[10:39] ¹⁰²tn 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] ¹⁰³tn 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] ¹⁰⁴map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39] ¹⁰⁵tn 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] ¹⁰⁶tn 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] ¹⁰⁷tn 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] ¹⁰⁸tn 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] ¹⁰⁹tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41] ¹¹⁰sn Ate and drank. See Luke 24:35-49.

[10:42] ¹¹¹tn 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] ¹¹²tn 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] ¹¹³tn 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] ¹¹⁴tn 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] ¹¹⁵tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42] ¹¹⁶sn 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] ¹¹⁷tn 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] ¹¹⁸sn 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] ¹¹⁹tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44] ¹²⁰tn Or “word.”

[10:45] ¹²¹tn 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] ¹²²tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45] ¹²³sn 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] ¹²⁴tn Or “because.”

[10:45] ¹²⁵tn 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] ¹²⁶sn 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] ¹²⁷tn Or “extolling,” “magnifying.”

[10:47] ¹²⁸tn 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] ¹²⁹tn 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] ¹³⁰tn 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] ¹³¹tn 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.