Acts 10-11

New English Translation

Footnotes

1. Acts 10:1 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]).
2. Acts 10:1 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 throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
3. Acts 10:1 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.
4. Acts 10:2 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.
5. Acts 10:2 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.
6. Acts 10:2 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).
7. Acts 10:3 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
8. Acts 10:3 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.
9. Acts 10:3 tn The participles εἰσελθόντα (eiselthonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
10. Acts 10:4 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
11. Acts 10:4 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
12. Acts 10:4 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
13. Acts 10:4 tn Or “your gifts to the needy.”
14. Acts 10:4 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).
15. Acts 10:5 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.
16. Acts 10:5 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
17. Acts 10:5 tn Grk “a certain Simon.”
18. Acts 10:6 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.
19. Acts 10:7 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
20. Acts 10:7 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketēs), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
21. Acts 10:7 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountōn) 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.
22. Acts 10:9 tn Grk “about the sixth hour.”
23. Acts 10:9 tn The participles ὁδοιπορούντων (hodoiporountōn, “while they were on their way”) and ἐγγιζόντων (engizontōn, “approaching”) have been translated as temporal participles.
24. Acts 10:9 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.
25. Acts 10:10 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.
26. Acts 10:11 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.
27. Acts 10:11 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
28. Acts 10:11 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.
29. Acts 10:11 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
30. Acts 10:11 tn Or “coming down.”
31. Acts 10:11 tn Or “to the ground.”
32. Acts 10:12 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.
33. Acts 10:12 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.
34. Acts 10:12 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).
35. Acts 10:13 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.
36. Acts 10:13 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
37. Acts 10:13 tn Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
38. Acts 10:14 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.
39. Acts 10:15 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.
40. Acts 10:15 tn Or “declare.”
41. Acts 10:15 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.
42. Acts 10:16 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
43. Acts 10:17 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
44. Acts 10:17 tn Grk “having learned.” The participle διερωτήσαντες (dierōtēsantes) has been translated as a finite verb due to requirements of contemporary English style.
45. Acts 10:17 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.
46. Acts 10:18 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.
47. Acts 10:18 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
48. Acts 10:19 tn The translation “think seriously about” for διενθυμέομαι (dienthumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
49. Acts 10:20 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.
50. Acts 10:20 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).
51. Acts 10:21 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.
52. Acts 10:21 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 egō eimi).
53. Acts 10:22 sn See the note on the word centurion in 10:1.
54. Acts 10:22 tn Or “just.”
55. Acts 10:22 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou ethnous tōn Ioudaiōn) 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.sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
56. Acts 10:22 tn Grk “hear words.”
57. Acts 10:23 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
58. Acts 10:23 tn Or “went forth.”
59. Acts 10:23 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
60. Acts 10:24 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.
61. Acts 10:24 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
62. Acts 10:24 tn Normally προσδοκάω (prosdokaō) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
63. Acts 10:25 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.
64. Acts 10:25 tn Grk “meeting him.” The participle συναντήσας (sunantēsas) has been translated as a finite verb due to requirements of contemporary English style.
65. Acts 10:25 tn Grk “falling at his feet, worshiped.” The participle πεσών (pesōn) has been translated as a finite verb due to requirements of contemporary English style.
66. Acts 10:25 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.
67. Acts 10:26 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
68. Acts 10:26 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anthrōpos) has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
69. Acts 10:27 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.
70. Acts 10:27 tn Or “many people assembled.”
71. Acts 10:28 tn Here ὡς (hōs) is used like ὅτι (hoti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
72. Acts 10:28 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
73. Acts 10:28 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiō).
74. Acts 10:28 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.
75. Acts 10:28 tn This is a generic use of ἄνθρωπος (anthrōpos).
76. Acts 10:28 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
77. Acts 10:29 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemphtheis) has been taken temporally and converted to an active construction which is less awkward in English.
78. Acts 10:29 tn Grk “ask for what reason.”
79. Acts 10:30 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.
80. Acts 10:30 tn Grk “said.”
81. Acts 10:30 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
82. Acts 10:30 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.
83. Acts 10:31 tn Or “your gifts to the needy.”
84. Acts 10:31 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
85. Acts 10:32 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.
86. Acts 10:33 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalōs poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomenos) has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
87. Acts 10:33 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enōpion tou theou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
88. Acts 10:33 tn Or “to hear everything.”
89. Acts 10:33 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.
90. Acts 10:34 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
91. Acts 10:34 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.
92. Acts 10:35 sn See Luke 24:47.
93. Acts 10:35 tn Or “shows reverence for him.”
94. Acts 10:35 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.sn Note how faith and response are linked here by the phrase and does what is right.
95. Acts 10:36 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.
96. Acts 10:36 tn Grk “the word.”
97. Acts 10:36 tn Grk “to the sons.”
98. Acts 10:36 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.
99. Acts 10:36 tn Or “by.”
100. Acts 10:36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
101. Acts 10:36 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.
102. Acts 10:37 tn Or “proclaimed.”
103. Acts 10:38 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
104. Acts 10:38 tn Or “how.” The use of ὡς (hōs) as an equivalent to ὅτι (hoti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
105. Acts 10:38 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.
106. Acts 10:38 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
107. Acts 10:38 sn See Acts 7:9.
108. Acts 10:39 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.
109. Acts 10:39 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).
110. Acts 10:39 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.
111. Acts 10:39 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.
112. Acts 10:40 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.
113. Acts 10:40 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.
114. Acts 10:41 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
115. Acts 10:41 sn Ate and drank. See Luke 24:35-49.
116. Acts 10:42 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.
117. Acts 10:42 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.
118. Acts 10:42 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.
119. Acts 10:42 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
120. Acts 10:42 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
121. Acts 10:42 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.
122. Acts 10:43 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.
123. Acts 10:43 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.
124. Acts 10:44 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
125. Acts 10:44 tn Or “word.”
126. Acts 10:45 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.
127. Acts 10:45 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
128. Acts 10:45 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.
129. Acts 10:45 tn Or “because.”
130. Acts 10:45 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumatos) is a genitive of apposition; the gift consists of the Spirit.
131. Acts 10:45 sn The gift of the Holy Spirit had been poured out. Cf. the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
132. Acts 10:46 tn Or “extolling,” “magnifying.”
133. Acts 10:47 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]”).
134. Acts 10:47 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.
135. Acts 10:48 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.
136. Acts 10:48 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.
137. Acts 11:1 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
138. Acts 11:1 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
139. Acts 11:2 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
140. Acts 11:2 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
141. Acts 11:3 tn Or “You were a guest in the home of” (according to L&N 23.12).
142. Acts 11:3 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
143. Acts 11:4 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
144. Acts 11:5 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
145. Acts 11:5 tn Or “coming down.”
146. Acts 11:5 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
147. Acts 11:6 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
148. Acts 11:6 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.
149. Acts 11:6 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).
150. Acts 11:7 tn Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
151. Acts 11:8 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
152. Acts 11:9 tn Or “declare.” The wording matches Acts 10:15.
153. Acts 11:11 tn Grk “And behold.”
154. Acts 11:11 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.
155. Acts 11:11 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epestēsan) here.
156. Acts 11:11 tn The word “staying” is not in the Greek text but is implied.
157. Acts 11:12 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
158. Acts 11:14 tn Grk “words” (ῥήματα, rhēmata), but in this context the overall message is meant rather than the individual words.
159. Acts 11:15 tn Or “came down on.”
160. Acts 11:15 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
161. Acts 11:15 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
162. Acts 11:16 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
163. Acts 11:16 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
164. Acts 11:16 sn John…Spirit. This remark repeats Acts 1:5.
165. Acts 11:17 tc Codex Bezae (D) and a few other Western witnesses here lack ὁ θεός (ho theos, “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
166. Acts 11:17 sn That is, the same gift of the Holy Spirit.
167. Acts 11:17 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (hēmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edōken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
168. Acts 11:17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
169. Acts 11:17 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
170. Acts 11:18 tn Grk “these things.”
171. Acts 11:18 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
172. Acts 11:18 tn Or “glorified.”
173. Acts 11:18 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
174. Acts 11:18 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
175. Acts 11:19 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
176. Acts 11:19 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (diēlthon) in this verse are given in L&N 15.17.
177. Acts 11:19 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
178. Acts 11:19 tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
179. Acts 11:19 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
180. Acts 11:19 tn Grk “word.”
181. Acts 11:20 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
182. Acts 11:20 sn Cyrene was a city on the northern African coast west of Egypt.
183. Acts 11:20 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elthontes) has been translated as a finite verb due to requirements of contemporary English style.
184. Acts 11:20 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
185. Acts 11:20 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
186. Acts 11:21 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.
187. Acts 11:21 tn The participle πιστεύσας (pisteusas) is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (arithmos), but has been translated into English as a relative clause (“who believed”).
188. Acts 11:21 sn Again, the expression turned is a summary term for responding to the gospel.
189. Acts 11:22 tn Grk “Word.”
190. Acts 11:22 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
191. Acts 11:22 tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielthein) is found before ἕως (heōs) in D E Ψ 33 M and some versional mss. It is lacking in P⁷⁴ א A B 81 1739 and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be autographic. NA²⁸ has the infinitive in brackets, indicating doubt as to its authenticity.
192. Acts 11:22 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
193. Acts 11:23 tn Grk “Antioch, who when.” The relative pronoun was omitted 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. Acts 11:23 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
195. Acts 11:23 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
196. Acts 11:24 tn Grk “a significant crowd.”
197. Acts 11:26 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
198. Acts 11:26 tn Grk “So it happened that” 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.
199. Acts 11:26 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
200. Acts 11:26 tn Grk “a significant crowd.”
201. Acts 11:26 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
202. Acts 11:26 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
203. Acts 11:27 tn Grk “In these days,” but the dative generally indicates a specific time.
204. Acts 11:27 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
205. Acts 11:27 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
206. Acts 11:27 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
207. Acts 11:27 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
208. Acts 11:28 tn Grk “getting up, predicted.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
209. Acts 11:28 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
210. Acts 11:28 tn Grk “great.”
211. Acts 11:28 sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.
212. Acts 11:28 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenē) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
213. Acts 11:28 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.
214. Acts 11:28 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.
215. Acts 11:29 tn So BDAG 410 s.v. εὐπορέω.
216. Acts 11:29 tn Or “determined,” “resolved.”
217. Acts 11:29 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
218. Acts 11:30 tn Grk “Judea, which they did.” The relative pronoun was omitted 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.
219. Acts 11:30 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.