1 Samuel 9:16-17

9:16 “At this time tomorrow I will send to you a man from the land of Benjamin. You must consecrate ¹  him as a leader over my people Israel. He will save my people from the hand of the Philistines. For I have looked with favor on my people. Their cry has reached me!”

9:17 When Samuel saw Saul, the Lord said, ²  “Here is the man that I told you about! He will rule over my people.”

1 Samuel 10:3-7

10:3 “As you continue on from there, you will come to the tall tree of Tabor. At that point three men who are going up to God at Bethel ³  will meet you. One of them will be carrying three young goats, one of them will be carrying three round loaves of bread, and one of them will be carrying a container of wine. 10:4 They will ask you how you’re doing and will give you two loaves of bread. You will accept them. 10:5 Afterward you will go to Gibeah of God, where there are Philistine officials. ⁴  When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying. 10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person.

10:7 “When these signs have taken place, do whatever your hand finds to do, for God will be with you. ⁵ 

1 Samuel 10:1

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s ⁶  head. Samuel ⁷  kissed him and said, “The Lord has chosen you ⁸  to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen ⁹  you as leader over his inheritance. ¹⁰ 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ¹¹  Paul said to the centurion ¹²  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹³  without a proper trial?” ¹⁴ 

Zakharia 11:11

11:11 So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.

Yohanes 4:53

4:53 Then the father realized that it was the very time ¹⁵  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

Kisah Para Rasul 10:17-28

10:17 Now while Peter was puzzling over ¹⁶  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ¹⁷  and approached ¹⁸  the gate. 10:18 They ¹⁹  called out to ask if Simon, known as Peter, ²⁰  was staying there as a guest. 10:19 While Peter was still thinking seriously about ²¹  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ²²  go down, and accompany them without hesitation, ²³  because I have sent them.” 10:21 So Peter went down ²⁴  to the men and said, “Here I am, ²⁵  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ²⁶  a righteous ²⁷  and God-fearing man, well spoken of by the whole Jewish nation, ²⁸  was directed by a holy angel to summon you to his house and to hear a message ²⁹  from you.” 10:23 So Peter ³⁰  invited them in and entertained them as guests.

On the next day he got up and set out ³¹  with them, and some of the brothers from Joppa ³²  accompanied him. 10:24 The following day ³³  he entered Caesarea. ³⁴  Now Cornelius was waiting anxiously ³⁵  for them and had called together his relatives and close friends. 10:25 So when ³⁶  Peter came in, Cornelius met ³⁷  him, fell ³⁸  at his feet, and worshiped ³⁹  him. 10:26 But Peter helped him up, ⁴⁰  saying, “Stand up. I too am a mere mortal.” ⁴¹  10:27 Peter ⁴²  continued talking with him as he went in, and he found many people gathered together. ⁴³  10:28 He said to them, “You know that ⁴⁴  it is unlawful ⁴⁵  for a Jew ⁴⁶  to associate with or visit a Gentile, ⁴⁷  yet God has shown me that I should call no person ⁴⁸  defiled or ritually unclean. ⁴⁹ 

[9:16]  ¹ tn Heb “anoint.”

[9:17]  ² tn Heb “responded.”

[10:3]  ³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[10:5]  ⁴ tn Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.

[10:7]  ⁵ sn In light of Saul’s commission to be Israel’s deliverer (see v. 1), it is likely that some type of military action against the Philistines (see v.5) is implied.

[10:1]  ⁶ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[10:1]  ⁷ tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

[10:1]  ⁸ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

[10:1]  ⁹ tn That is, “anointed.”

[10:1]  ¹⁰ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

[22:25]  ¹¹ 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]  ¹² sn See the note on the word centurion in 10:1.

[22:25]  ¹³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹⁴ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[4:53]  ¹⁵ tn Grk “at that hour.”

[10:17]  ¹⁶ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

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

[10:17]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ sn See the note on the word centurion in 10:1.

[10:22]  ²⁷ tn Or “just.”

[10:22]  ²⁸ 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]  ²⁹ tn Grk “hear words.”

[10:23]  ³⁰ 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]  ³¹ tn Or “went forth.”

[10:23]  ³² sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “many people assembled.”

[10:28]  ⁴⁴ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁴⁵ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁴⁶ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁴⁷ 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]  ⁴⁸ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁴⁹ 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.