Matthew 27:54

27:54 Now when the centurion ¹  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

Mark 15:39

15:39 Now when the centurion, ²  who stood in front of him, saw how he died, ³  he said, “Truly this man was God’s Son!”

Luke 7:2-10

7:2 A centurion ⁴  there ⁵  had a slave ⁶  who was highly regarded, ⁷  but who was sick and at the point of death. 7:3 When the centurion ⁸  heard ⁹  about Jesus, he sent some Jewish elders ¹⁰  to him, asking him to come ¹¹  and heal his slave. 7:4 When ¹²  they came ¹³  to Jesus, they urged ¹⁴  him earnestly, ¹⁵  “He is worthy ¹⁶  to have you do this for him, 7:5 because he loves our nation, ¹⁷  and even ¹⁸  built our synagogue.” ¹⁹  7:6 So ²⁰  Jesus went with them. When ²¹  he was not far from the house, the centurion ²²  sent friends to say to him, “Lord, do not trouble yourself, ²³  for I am not worthy ²⁴  to have you come under my roof. 7:7 That is why ²⁵  I did not presume ²⁶  to come to you. Instead, say the word, and my servant must be healed. ²⁷  7:8 For I too am a man set under authority, with soldiers under me. ²⁸  I say to this one, ‘Go,’ and he goes, ²⁹  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ³⁰  7:9 When Jesus heard this, he was amazed ³¹  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ³²  7:10 So ³³  when those who had been sent returned to the house, they found the slave ³⁴  well.

Acts 10:1-33

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ³⁵  named Cornelius, a centurion ³⁶  of what was known as the Italian Cohort. ³⁷  10:2 He ³⁸  was a devout, God-fearing man, ³⁹  as was all his household; he did many acts of charity for the people ⁴⁰  and prayed to God regularly. 10:3 About three o’clock one afternoon ⁴¹  he saw clearly in a vision an angel of God ⁴²  who came in ⁴³  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ⁴⁴  replied, ⁴⁵  “What is it, Lord?” The angel ⁴⁶  said to him, “Your prayers and your acts of charity ⁴⁷  have gone up as a memorial ⁴⁸  before God. 10:5 Now ⁴⁹  send men to Joppa ⁵⁰  and summon a man named Simon, ⁵¹  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ⁵²  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ⁵³  called two of his personal servants ⁵⁴  and a devout soldier from among those who served him, ⁵⁵  10:8 and when he had explained everything to them, he sent them to Joppa.

10:9 About noon ⁵⁶  the next day, while they were on their way and approaching ⁵⁷  the city, Peter went up on the roof ⁵⁸  to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ⁵⁹  10:11 He ⁶⁰  saw heaven ⁶¹  opened ⁶²  and an object something like a large sheet ⁶³  descending, ⁶⁴  being let down to earth ⁶⁵  by its four corners. 10:12 In it ⁶⁶  were all kinds of four-footed animals and reptiles ⁶⁷  of the earth and wild birds. ⁶⁸  10:13 Then ⁶⁹  a voice said ⁷⁰  to him, “Get up, Peter; slaughter ⁷¹  and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁷²  10:15 The voice ⁷³  spoke to him again, a second time, “What God has made clean, you must not consider ⁷⁴  ritually unclean!” ⁷⁵  10:16 This happened three times, and immediately the object was taken up into heaven. ⁷⁶ 

10:17 Now while Peter was puzzling over ⁷⁷  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ⁷⁸  and approached ⁷⁹  the gate. 10:18 They ⁸⁰  called out to ask if Simon, known as Peter, ⁸¹  was staying there as a guest. 10:19 While Peter was still thinking seriously about ⁸²  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ⁸³  go down, and accompany them without hesitation, ⁸⁴  because I have sent them.” 10:21 So Peter went down ⁸⁵  to the men and said, “Here I am, ⁸⁶  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ⁸⁷  a righteous ⁸⁸  and God-fearing man, well spoken of by the whole Jewish nation, ⁸⁹  was directed by a holy angel to summon you to his house and to hear a message ⁹⁰  from you.” 10:23 So Peter ⁹¹  invited them in and entertained them as guests.

On the next day he got up and set out ⁹²  with them, and some of the brothers from Joppa ⁹³  accompanied him. 10:24 The following day ⁹⁴  he entered Caesarea. ⁹⁵  Now Cornelius was waiting anxiously ⁹⁶  for them and had called together his relatives and close friends. 10:25 So when ⁹⁷  Peter came in, Cornelius met ⁹⁸  him, fell ⁹⁹  at his feet, and worshiped ¹⁰⁰  him. 10:26 But Peter helped him up, ¹⁰¹  saying, “Stand up. I too am a mere mortal.” ¹⁰²  10:27 Peter ¹⁰³  continued talking with him as he went in, and he found many people gathered together. ¹⁰⁴  10:28 He said to them, “You know that ¹⁰⁵  it is unlawful ¹⁰⁶  for a Jew ¹⁰⁷  to associate with or visit a Gentile, ¹⁰⁸  yet God has shown me that I should call no person ¹⁰⁹  defiled or ritually unclean. ¹¹⁰  10:29 Therefore when you sent for me, ¹¹¹  I came without any objection. Now may I ask why ¹¹²  you sent for me?” 10:30 Cornelius ¹¹³  replied, ¹¹⁴  “Four days ago at this very hour, at three o’clock in the afternoon, ¹¹⁵  I was praying in my house, and suddenly ¹¹⁶  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ¹¹⁷  have been remembered before God. ¹¹⁸  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, ¹¹⁹  by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. ¹²⁰  So now we are all here in the presence of God ¹²¹  to listen ¹²²  to everything the Lord has commanded you to say to us.” ¹²³ 

Acts 22:25

22:25 When they had stretched him out for the lash, ¹²⁴  Paul said to the centurion ¹²⁵  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹²⁶  without a proper trial?” ¹²⁷ 

Acts 23:17

23:17 Paul called ¹²⁸  one of the centurions ¹²⁹  and said, “Take this young man to the commanding officer, ¹³⁰  for he has something to report to him.”

Acts 23:23

23:23 Then ¹³¹  he summoned ¹³²  two of the centurions ¹³³  and said, “Make ready two hundred soldiers to go to Caesarea ¹³⁴  along with seventy horsemen ¹³⁵  and two hundred spearmen ¹³⁶  by ¹³⁷  nine o’clock tonight, ¹³⁸ 

Acts 27:13

27:13 When a gentle south wind sprang up, they thought ¹³⁹  they could carry out ¹⁴⁰  their purpose, so they weighed anchor ¹⁴¹  and sailed close along the coast ¹⁴²  of Crete.

Acts 27:31

27:31 Paul said to the centurion ¹⁴³  and the soldiers, “Unless these men stay with the ship, you ¹⁴⁴  cannot be saved.”

Acts 27:43

27:43 But the centurion, ¹⁴⁵  wanting to save Paul’s life, ¹⁴⁶  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ¹⁴⁷ 

[27:54]  ¹ sn See the note on the word centurion in Matt 8:5.

[15:39]  ² 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.

[15:39]  ³ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[7:2]  ⁴ 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.

[7:2]  ⁵ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁷ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:3]  ⁸ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁹ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁰ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹¹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ¹² tn Here δέ (de) has not been translated.

[7:4]  ¹³ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹⁴ tn Or “implored.”

[7:4]  ¹⁵ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹⁶ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:5]  ¹⁷ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹⁸ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹⁹ sn See the note on synagogues in 4:15.

[7:6]  ²⁰ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ²¹ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ²² sn See the note on the word centurion in 7:2.

[7:6]  ²³ tn Or “do not be bothered.”

[7:6]  ²⁴ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ²⁵ tn Or “roof; therefore.”

[7:7]  ²⁶ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ²⁷ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:8]  ²⁸ tn Grk “having soldiers under me.”

[7:8]  ²⁹ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ³⁰ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:9]  ³¹ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ³² sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:10]  ³³ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ³⁴ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[10:1]  ³⁵ 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]).

[10:1]  ³⁶ 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.

[10:1]  ³⁷ 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 a.d. 88.

[10:2]  ³⁸ 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.

[10:2]  ³⁹ 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.

[10:2]  ⁴⁰ 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).

[10:3]  ⁴¹ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁴² 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.

[10:3]  ⁴³ 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.”

[10:4]  ⁴⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁴⁵ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁴⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁴⁷ tn Or “your gifts to the needy.”

[10:4]  ⁴⁸ 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).

[10:5]  ⁴⁹ 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.

[10:5]  ⁵⁰ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁵¹ tn Grk “a certain Simon.”

[10:6]  ⁵² 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.

[10:7]  ⁵³ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁵⁴ 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.

[10:7]  ⁵⁵ 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.

[10:9]  ⁵⁶ tn Grk “about the sixth hour.”

[10:9]  ⁵⁷ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁵⁸ 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.

[10:10]  ⁵⁹ 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.

[10:11]  ⁶⁰ 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.

[10:11]  ⁶¹ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁶² 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.

[10:11]  ⁶³ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁶⁴ tn Or “coming down.”

[10:11]  ⁶⁵ tn Or “to the ground.”

[10:12]  ⁶⁶ 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.

[10:12]  ⁶⁷ 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.

[10:12]  ⁶⁸ 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).

[10:13]  ⁶⁹ 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.

[10:13]  ⁷⁰ tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ⁷¹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14]  ⁷² 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.

[10:15]  ⁷³ 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.

[10:15]  ⁷⁴ tn Or “declare.”

[10:15]  ⁷⁵ 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.

[10:16]  ⁷⁶ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:17]  ⁷⁷ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁷⁸ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ⁷⁹ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:18]  ⁸⁰ 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.

[10:18]  ⁸¹ tn 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]  ⁸² 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.).

[10:20]  ⁸³ 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.

[10:20]  ⁸⁴ 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).

[10:21]  ⁸⁵ 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.

[10:21]  ⁸⁶ 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).

[10:22]  ⁸⁷ sn See the note on the word centurion in 10:1.

[10:22]  ⁸⁸ tn Or “just.”

[10:22]  ⁸⁹ 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.

[10:22]  ⁹⁰ tn Grk “hear words.”

[10:23]  ⁹¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  ⁹² tn Or “went forth.”

[10:23]  ⁹³ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ⁹⁴ 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.

[10:24]  ⁹⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  ⁹⁶ 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.

[10:25]  ⁹⁷ 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.

[10:25]  ⁹⁸ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁹⁹ 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.

[10:25]  ¹⁰⁰ 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.

[10:26]  ¹⁰¹ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ¹⁰² 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.

[10:27]  ¹⁰³ 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.

[10:27]  ¹⁰⁴ tn Or “many people assembled.”

[10:28]  ¹⁰⁵ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹⁰⁶ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹⁰⁷ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹⁰⁸ 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.

[10:28]  ¹⁰⁹ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹¹⁰ 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.

[10:29]  ¹¹¹ 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.

[10:29]  ¹¹² tn Grk “ask for what reason.”

[10:30]  ¹¹³ 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.

[10:30]  ¹¹⁴ tn Grk “said.”

[10:30]  ¹¹⁵ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ¹¹⁶ 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.

[10:31]  ¹¹⁷ tn Or “your gifts to the needy.”

[10:31]  ¹¹⁸ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ¹¹⁹ 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.

[10:33]  ¹²⁰ 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).

[10:33]  ¹²¹ 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.

[10:33]  ¹²² tn Or “to hear everything.”

[10:33]  ¹²³ 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.

[22:25]  ¹²⁴ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ¹²⁵ sn See the note on the word centurion in 10:1.

[22:25]  ¹²⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹²⁷ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[23:17]  ¹²⁸ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ¹²⁹ sn See the note on the word centurion in 10:1.

[23:17]  ¹³⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:23]  ¹³¹ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹³² tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹³³ sn See the note on the word centurion in 10:1.

[23:23]  ¹³⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).

[23:23]  ¹³⁵ tn Or “cavalrymen.”

[23:23]  ¹³⁶ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  ¹³⁷ tn Grk “from.”

[23:23]  ¹³⁸ tn Grk “from the third hour of the night.”

[27:13]  ¹³⁹ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ¹⁴⁰ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ¹⁴¹ tn Or “departed.”

[27:13]  ¹⁴² tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:31]  ¹⁴³ sn See the note on the word centurion in 10:1.

[27:31]  ¹⁴⁴ sn The pronoun you is plural in Greek.

[27:43]  ¹⁴⁵ sn See the note on the word centurion in 10:1.

[27:43]  ¹⁴⁶ tn Or “wanting to rescue Paul.”

[27:43]  ¹⁴⁷ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”