Kisah Para Rasul 10:1-48
Konteks10:1 Now there was a man in Caesarea 1 named Cornelius, a centurion 2 of what was known as the Italian Cohort. 3 10:2 He 4 was a devout, God-fearing man, 5 as was all his household; he did many acts of charity for the people 6 and prayed to God regularly. 10:3 About three o’clock one afternoon 7 he saw clearly in a vision an angel of God 8 who came in 9 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 10 replied, 11 “What is it, Lord?” The angel 12 said to him, “Your prayers and your acts of charity 13 have gone up as a memorial 14 before God. 10:5 Now 15 send men to Joppa 16 and summon a man named Simon, 17 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 18 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 19 called two of his personal servants 20 and a devout soldier from among those who served him, 21 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 22 the next day, while they were on their way and approaching 23 the city, Peter went up on the roof 24 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 25 10:11 He 26 saw heaven 27 opened 28 and an object something like a large sheet 29 descending, 30 being let down to earth 31 by its four corners. 10:12 In it 32 were all kinds of four-footed animals and reptiles 33 of the earth and wild birds. 34 10:13 Then 35 a voice said 36 to him, “Get up, Peter; slaughter 37 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 38 10:15 The voice 39 spoke to him again, a second time, “What God has made clean, you must not consider 40 ritually unclean!” 41 10:16 This happened three times, and immediately the object was taken up into heaven. 42
10:17 Now while Peter was puzzling over 43 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 44 and approached 45 the gate. 10:18 They 46 called out to ask if Simon, known as Peter, 47 was staying there as a guest. 10:19 While Peter was still thinking seriously about 48 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 49 go down, and accompany them without hesitation, 50 because I have sent them.” 10:21 So Peter went down 51 to the men and said, “Here I am, 52 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 53 a righteous 54 and God-fearing man, well spoken of by the whole Jewish nation, 55 was directed by a holy angel to summon you to his house and to hear a message 56 from you.” 10:23 So Peter 57 invited them in and entertained them as guests.
On the next day he got up and set out 58 with them, and some of the brothers from Joppa 59 accompanied him. 10:24 The following day 60 he entered Caesarea. 61 Now Cornelius was waiting anxiously 62 for them and had called together his relatives and close friends. 10:25 So when 63 Peter came in, Cornelius met 64 him, fell 65 at his feet, and worshiped 66 him. 10:26 But Peter helped him up, 67 saying, “Stand up. I too am a mere mortal.” 68 10:27 Peter 69 continued talking with him as he went in, and he found many people gathered together. 70 10:28 He said to them, “You know that 71 it is unlawful 72 for a Jew 73 to associate with or visit a Gentile, 74 yet God has shown me that I should call no person 75 defiled or ritually unclean. 76 10:29 Therefore when you sent for me, 77 I came without any objection. Now may I ask why 78 you sent for me?” 10:30 Cornelius 79 replied, 80 “Four days ago at this very hour, at three o’clock in the afternoon, 81 I was praying in my house, and suddenly 82 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 83 have been remembered before God. 84 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, 85 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 86 So now we are all here in the presence of God 87 to listen 88 to everything the Lord has commanded you to say to us.” 89
10:34 Then Peter started speaking: 90 “I now truly understand that God does not show favoritism in dealing with people, 91 10:35 but in every nation 92 the person who fears him 93 and does what is right 94 is welcomed before him. 10:36 You know 95 the message 96 he sent to the people 97 of Israel, proclaiming the good news of peace 98 through 99 Jesus Christ 100 (he is Lord 101 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 102 10:38 with respect to Jesus from Nazareth, 103 that 104 God anointed him with the Holy Spirit and with power. He 105 went around doing good and healing all who were oppressed by the devil, 106 because God was with him. 107 10:39 We 108 are witnesses of all the things he did both in Judea 109 and in Jerusalem. 110 They 111 killed him by hanging him on a tree, 112 10:40 but 113 God raised him up on the third day and caused him to be seen, 114 10:41 not by all the people, but by us, the witnesses God had already chosen, 115 who ate and drank 116 with him after he rose from the dead. 10:42 He 117 commanded us to preach to the people and to warn 118 them 119 that he is the one 120 appointed 121 by God as judge 122 of the living and the dead. 10:43 About him all the prophets testify, 123 that everyone who believes in him receives forgiveness of sins 124 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 125 all those who heard the message. 126 10:45 The 127 circumcised believers 128 who had accompanied Peter were greatly astonished 129 that 130 the gift of the Holy Spirit 131 had been poured out 132 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 133 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, 134 can he?” 135 10:48 So he gave orders to have them baptized 136 in the name of Jesus Christ. 137 Then they asked him to stay for several days.
Kisah Para Rasul 4:1-37
Konteks4:1 While Peter and John 138 were speaking to the people, the priests and the commander 139 of the temple guard 140 and the Sadducees 141 came up 142 to them, 4:2 angry 143 because they were teaching the people and announcing 144 in Jesus the resurrection of the dead. 4:3 So 145 they seized 146 them and put them in jail 147 until the next day (for it was already evening). 4:4 But many of those who had listened to 148 the message 149 believed, and the number of the men 150 came to about five thousand.
4:5 On the next day, 151 their rulers, elders, and experts in the law 152 came together 153 in Jerusalem. 154 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 155 4:7 After 156 making Peter and John 157 stand in their midst, they began to inquire, “By what power or by what name 158 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 159 replied, 160 “Rulers of the people and elders, 161 4:9 if 162 we are being examined 163 today for a good deed 164 done to a sick man – by what means this man was healed 165 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 166 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 167 is the stone that was rejected by you, 168 the builders, that has become the cornerstone. 169 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 170 by which we must 171 be saved.”
4:13 When they saw the boldness 172 of Peter and John, and discovered 173 that they were uneducated 174 and ordinary 175 men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. 176 4:15 But when they had ordered them to go outside the council, 177 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 178 to all who live in Jerusalem that a notable miraculous sign 179 has come about through them, 180 and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more 181 to anyone in this name.” 4:18 And they called them in and ordered 182 them not to speak or teach at all in the name 183 of Jesus. 4:19 But Peter and John replied, 184 “Whether it is right before God to obey 185 you rather than God, you decide, 4:20 for it is impossible 186 for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising 187 God for what had happened. 4:22 For the man, on whom this miraculous sign 188 of healing had been performed, 189 was over forty years old.
4:23 When they were released, Peter and John 190 went to their fellow believers 191 and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind 192 and said, “Master of all, 193 you who made the heaven, the earth, 194 the sea, and everything that is in them, 4:25 who said by the Holy Spirit through 195 your servant David our forefather, 196
‘Why do the nations 197 rage, 198
and the peoples plot foolish 199 things?
4:26 The kings of the earth stood together, 200
and the rulers assembled together,
against the Lord and against his 201 Christ.’ 202
4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 203 your holy servant Jesus, whom you anointed, 204 4:28 to do as much as your power 205 and your plan 206 had decided beforehand 207 would happen. 4:29 And now, Lord, pay attention to 208 their threats, and grant 209 to your servants 210 to speak your message 211 with great courage, 212 4:30 while you extend your hand to heal, and to bring about miraculous signs 213 and wonders through the name of your holy servant Jesus.” 4:31 When 214 they had prayed, the place where they were assembled together was shaken, 215 and they were all filled with the Holy Spirit and began to speak 216 the word of God 217 courageously. 218
4:32 The group of those who believed were of one heart and mind, 219 and no one said that any of his possessions was his own, but everything was held in common. 220 4:33 With 221 great power the apostles were giving testimony 222 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 223 among them, because those who were owners of land or houses were selling 224 them 225 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 226 were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 227 4:37 sold 228 a field 229 that belonged to him and brought the money 230 and placed it at the apostles’ feet.
[10:1] 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]).
[10:1] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:1] 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.
[10:1] 3 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
[10:2] 4 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] 5 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] 6 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] 7 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 8 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] 9 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] 10 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 11 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 12 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 13 tn Or “your gifts to the needy.”
[10:4] 14 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] 15 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] 16 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 17 tn Grk “a certain Simon.”
[10:6] 18 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] 19 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 20 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] 21 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] 22 tn Grk “about the sixth hour.”
[10:9] 23 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 24 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] 25 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] 26 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] 27 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[10:11] 28 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] 29 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
[10:11] 30 tn Or “coming down.”
[10:11] 31 tn Or “to the ground.”
[10:12] 32 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] 33 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] 34 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] 35 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] 36 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
[10:13] 37 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[10:14] 38 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.
[10:14] 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.
[10:15] 39 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] 41 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] 42 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:17] 43 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
[10:17] 44 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
[10:17] 45 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
[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.
[10:18] 46 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] 47 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] 48 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] 49 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] 50 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] 51 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] 52 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] 53 sn See the note on the word centurion in 10:1.
[10:22] 55 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] 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.
[10:22] 56 tn Grk “hear words.”
[10:23] 57 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[10:23] sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
[10:23] 58 tn Or “went forth.”
[10:23] 59 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
[10:24] 60 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] 61 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
[10:24] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:24] 62 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] 63 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] 64 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 65 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] 66 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] 67 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
[10:26] 68 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] 69 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] 70 tn Or “many people assembled.”
[10:28] 71 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 72 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 73 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 74 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] 75 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 76 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.
[10:28] 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.
[10:29] 77 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] 78 tn Grk “ask for what reason.”
[10:30] 79 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] 81 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
[10:30] 82 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] 83 tn Or “your gifts to the needy.”
[10:31] 84 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
[10:32] 85 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] 86 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] 87 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] 88 tn Or “to hear everything.”
[10:33] 89 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.
[10:34] 90 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 91 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.
[10:35] 92 sn See Luke 24:47.
[10:35] 93 tn Or “shows reverence for him.”
[10:35] 94 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.
[10:35] sn Note how faith and response are linked here by the phrase and does what is right.
[10:36] 95 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.
[10:36] 97 tn Grk “to the sons.”
[10:36] 98 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.
[10:36] 100 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 101 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.
[10:37] 102 tn Or “proclaimed.”
[10:38] 103 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
[10:38] 104 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
[10:38] 105 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.
[10:38] 106 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
[10:38] 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.
[10:39] 108 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.
[10:39] 109 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).
[10:39] 110 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 111 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.
[10:39] 112 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.
[10:40] 113 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.
[10:40] 114 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.
[10:41] 115 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 116 sn Ate and drank. See Luke 24:35-49.
[10:42] 117 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.
[10:42] 118 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.
[10:42] 119 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.
[10:42] 120 tn 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] 121 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 122 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.
[10:43] 123 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.
[10:43] 124 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.
[10:44] 125 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
[10:45] 127 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.
[10:45] 128 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 129 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.
[10:45] 131 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
[10:45] 132 sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
[10:46] 133 tn Or “extolling,” “magnifying.”
[10:47] 134 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]”).
[10:47] 135 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.
[10:48] 136 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.
[10:48] 137 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.
[4:1] 138 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 140 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[4:1] sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
[4:1] 141 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[4:1] 142 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 143 tn Or “greatly annoyed,” “provoked.”
[4:2] 144 tn Or “proclaiming.”
[4:3] 145 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 146 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 147 tn Or “prison,” “custody.”
[4:4] 150 tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.
[4:5] 151 tn Grk “It happened that on the next day.” 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.
[4:5] 152 tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[4:5] sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
[4:5] 153 tn Or “law assembled,” “law met together.”
[4:5] 154 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 155 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 156 tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
[4:7] 157 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 158 sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?
[4:8] 159 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
[4:8] 160 tn Grk “Spirit, said to them.”
[4:8] 161 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
[4:9] 162 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
[4:9] 163 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 164 tn Or “for an act of kindness.”
[4:9] 165 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 166 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 167 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 168 tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.
[4:11] 169 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 170 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 171 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
[4:13] 173 tn Or “and found out.”
[4:13] 174 sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
[4:13] 175 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 176 tn Or “nothing to say in opposition.”
[4:15] 177 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 179 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
[4:16] 180 tn Or “has been done by them.”
[4:17] 181 tn Or “speak no longer.”
[4:18] 183 sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.
[4:19] 184 tn Grk “answered and said to them.”
[4:19] 185 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).
[4:20] 186 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
[4:21] 187 tn Or “glorifying.”
[4:22] 188 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.
[4:22] 189 tn Or “had been done.”
[4:23] 190 tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.
[4:23] 191 tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.
[4:24] 192 sn With one mind. Compare Acts 1:14.
[4:24] 193 tn Or “Lord of all.”
[4:24] sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.
[4:24] 194 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] 195 tn Grk “by the mouth of” (an idiom).
[4:25] 196 tn Or “ancestor”; Grk “father.”
[4:25] 198 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 199 tn Or “futile”; traditionally, “vain.”
[4:26] 200 tn Traditionally, “The kings of the earth took their stand.”
[4:26] 201 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:26] sn See the note on Christ in 2:31.
[4:26] 202 sn A quotation from Ps 2:1-2.
[4:27] 203 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
[4:27] 204 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 205 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 206 tn Or “purpose,” “will.”
[4:28] 207 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[4:29] 208 tn Or “Lord, take notice of.”
[4:29] 209 sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
[4:29] 210 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 212 tn Or “with all boldness.”
[4:30] 213 tn The miraculous nature of these signs is implied in the context.
[4:31] 214 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[4:31] 215 sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
[4:31] 216 tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
[4:31] 217 tn Or “speak God’s message.”
[4:31] 218 tn Or “with boldness.”
[4:32] 220 tn Grk “but all things were to them in common.”
[4:32] sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.
[4:33] 221 tn Grk “And with.” 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.
[4:33] 222 tn Or “were witnessing.”
[4:34] 224 tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.
[4:34] 225 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.
[4:35] 226 tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.
[4:36] 227 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
[4:37] 228 tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.
[4:37] 230 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
pada popup untuk memperkecil ukuran huruf, ikon 
pada popup untuk memperbesar ukuran huruf. [