Kisah Para Rasul 9:1--10:48
Konteks9:1 Meanwhile Saul, still breathing out threats 1 to murder 2 the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues 3 in Damascus, so that if he found any who belonged to the Way, 4 either men or women, he could bring them as prisoners 5 to Jerusalem. 6 9:3 As he was going along, approaching 7 Damascus, suddenly a light from heaven flashed 8 around him. 9:4 He 9 fell to the ground and heard a voice saying to him, “Saul, Saul, 10 why are you persecuting me?” 11 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 12 and enter the city and you will be told 13 what you must do.” 9:7 (Now the men 14 who were traveling with him stood there speechless, 15 because they heard the voice but saw no one.) 16 9:8 So Saul got up from the ground, but although his eyes were open, 17 he could see nothing. 18 Leading him by the hand, his companions 19 brought him into Damascus. 9:9 For 20 three days he could not see, and he neither ate nor drank anything. 21
9:10 Now there was a disciple in Damascus named Ananias. The 22 Lord 23 said to him in a vision, “Ananias,” and he replied, “Here I am, 24 Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 25 and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision 26 a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, 27 “Lord, I have heard from many people 28 about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison 29 all who call on your name!” 30 9:15 But the Lord said to him, “Go, because this man is my chosen instrument 31 to carry my name before Gentiles and kings and the people of Israel. 32 9:16 For I will show him how much he must suffer for the sake of my name.” 33 9:17 So Ananias departed and entered the house, placed 34 his hands on Saul 35 and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, 36 has sent me so that you may see again and be filled with the Holy Spirit.” 37 9:18 Immediately 38 something like scales 39 fell from his eyes, and he could see again. He 40 got up and was baptized, 9:19 and after taking some food, his strength returned.
For several days 41 he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, 42 saying, “This man is the Son of God.” 43 9:21 All 44 who heard him were amazed and were saying, “Is this not 45 the man who in Jerusalem was ravaging 46 those who call on this name, and who had come here to bring them as prisoners 47 to the chief priests?” 9:22 But Saul became more and more capable, 48 and was causing consternation 49 among the Jews who lived in Damascus by proving 50 that Jesus 51 is the Christ. 52
9:23 Now after some days had passed, the Jews plotted 53 together to kill him, 9:24 but Saul learned of their plot against him. 54 They were also watching 55 the city gates 56 day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening 57 in the wall by lowering him in a basket. 58
9:26 When he arrived in Jerusalem, 59 he attempted to associate 60 with the disciples, and they were all afraid of him, because they did not believe 61 that he was a disciple. 9:27 But Barnabas took 62 Saul, 63 brought 64 him to the apostles, and related to them how he had seen the Lord on the road, that 65 the Lord had spoken to him, and how in Damascus he had spoken out boldly 66 in the name of Jesus. 9:28 So he was staying with them, associating openly with them 67 in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating 68 with the Greek-speaking Jews, 69 but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 70 and sent him away to Tarsus.
9:31 Then 71 the church throughout Judea, Galilee, 72 and Samaria experienced 73 peace and thus was strengthened. 74 Living 75 in the fear of the Lord and in the encouragement of the Holy Spirit, the church 76 increased in numbers.
9:32 Now 77 as Peter was traveling around from place to place, 78 he also came down to the saints who lived in Lydda. 79 9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 80 he was paralyzed. 9:34 Peter 81 said to him, “Aeneas, Jesus the Christ 82 heals you. Get up and make your own bed!” 83 And immediately he got up. 9:35 All 84 those who lived in Lydda 85 and Sharon 86 saw him, and they 87 turned 88 to the Lord.
9:36 Now in Joppa 89 there was a disciple named Tabitha (which in translation means 90 Dorcas). 91 She was continually doing good deeds and acts of charity. 92 9:37 At that time 93 she became sick 94 and died. When they had washed 95 her body, 96 they placed it in an upstairs room. 9:38 Because Lydda 97 was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” 98 9:39 So Peter got up and went with them, and 99 when he arrived 100 they brought him to the upper room. All 101 the widows stood beside him, crying and showing him 102 the tunics 103 and other clothing 104 Dorcas used to make 105 while she was with them. 9:40 But Peter sent them all outside, 106 knelt down, 107 and prayed. Turning 108 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 109 9:41 He gave 110 her his hand and helped her get up. Then he called 111 the saints and widows and presented her alive. 9:42 This became known throughout all 112 Joppa, and many believed in the Lord. 113 9:43 So 114 Peter 115 stayed many days in Joppa with a man named 116 Simon, a tanner. 117
10:1 Now there was a man in Caesarea 118 named Cornelius, a centurion 119 of what was known as the Italian Cohort. 120 10:2 He 121 was a devout, God-fearing man, 122 as was all his household; he did many acts of charity for the people 123 and prayed to God regularly. 10:3 About three o’clock one afternoon 124 he saw clearly in a vision an angel of God 125 who came in 126 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 127 replied, 128 “What is it, Lord?” The angel 129 said to him, “Your prayers and your acts of charity 130 have gone up as a memorial 131 before God. 10:5 Now 132 send men to Joppa 133 and summon a man named Simon, 134 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 135 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 136 called two of his personal servants 137 and a devout soldier from among those who served him, 138 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 139 the next day, while they were on their way and approaching 140 the city, Peter went up on the roof 141 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 142 10:11 He 143 saw heaven 144 opened 145 and an object something like a large sheet 146 descending, 147 being let down to earth 148 by its four corners. 10:12 In it 149 were all kinds of four-footed animals and reptiles 150 of the earth and wild birds. 151 10:13 Then 152 a voice said 153 to him, “Get up, Peter; slaughter 154 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 155 10:15 The voice 156 spoke to him again, a second time, “What God has made clean, you must not consider 157 ritually unclean!” 158 10:16 This happened three times, and immediately the object was taken up into heaven. 159
10:17 Now while Peter was puzzling over 160 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 161 and approached 162 the gate. 10:18 They 163 called out to ask if Simon, known as Peter, 164 was staying there as a guest. 10:19 While Peter was still thinking seriously about 165 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 166 go down, and accompany them without hesitation, 167 because I have sent them.” 10:21 So Peter went down 168 to the men and said, “Here I am, 169 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 170 a righteous 171 and God-fearing man, well spoken of by the whole Jewish nation, 172 was directed by a holy angel to summon you to his house and to hear a message 173 from you.” 10:23 So Peter 174 invited them in and entertained them as guests.
On the next day he got up and set out 175 with them, and some of the brothers from Joppa 176 accompanied him. 10:24 The following day 177 he entered Caesarea. 178 Now Cornelius was waiting anxiously 179 for them and had called together his relatives and close friends. 10:25 So when 180 Peter came in, Cornelius met 181 him, fell 182 at his feet, and worshiped 183 him. 10:26 But Peter helped him up, 184 saying, “Stand up. I too am a mere mortal.” 185 10:27 Peter 186 continued talking with him as he went in, and he found many people gathered together. 187 10:28 He said to them, “You know that 188 it is unlawful 189 for a Jew 190 to associate with or visit a Gentile, 191 yet God has shown me that I should call no person 192 defiled or ritually unclean. 193 10:29 Therefore when you sent for me, 194 I came without any objection. Now may I ask why 195 you sent for me?” 10:30 Cornelius 196 replied, 197 “Four days ago at this very hour, at three o’clock in the afternoon, 198 I was praying in my house, and suddenly 199 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 200 have been remembered before God. 201 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, 202 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 203 So now we are all here in the presence of God 204 to listen 205 to everything the Lord has commanded you to say to us.” 206
10:34 Then Peter started speaking: 207 “I now truly understand that God does not show favoritism in dealing with people, 208 10:35 but in every nation 209 the person who fears him 210 and does what is right 211 is welcomed before him. 10:36 You know 212 the message 213 he sent to the people 214 of Israel, proclaiming the good news of peace 215 through 216 Jesus Christ 217 (he is Lord 218 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 219 10:38 with respect to Jesus from Nazareth, 220 that 221 God anointed him with the Holy Spirit and with power. He 222 went around doing good and healing all who were oppressed by the devil, 223 because God was with him. 224 10:39 We 225 are witnesses of all the things he did both in Judea 226 and in Jerusalem. 227 They 228 killed him by hanging him on a tree, 229 10:40 but 230 God raised him up on the third day and caused him to be seen, 231 10:41 not by all the people, but by us, the witnesses God had already chosen, 232 who ate and drank 233 with him after he rose from the dead. 10:42 He 234 commanded us to preach to the people and to warn 235 them 236 that he is the one 237 appointed 238 by God as judge 239 of the living and the dead. 10:43 About him all the prophets testify, 240 that everyone who believes in him receives forgiveness of sins 241 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 242 all those who heard the message. 243 10:45 The 244 circumcised believers 245 who had accompanied Peter were greatly astonished 246 that 247 the gift of the Holy Spirit 248 had been poured out 249 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 250 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, 251 can he?” 252 10:48 So he gave orders to have them baptized 253 in the name of Jesus Christ. 254 Then they asked him to stay for several days.
[9:1] 1 tn Or “Saul, making dire threats.”
[9:1] 2 tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
[9:2] 3 sn See the note on synagogue in 6:9.
[9:2] 4 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).
[9:2] 5 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
[9:2] 6 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
[9:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:3] 7 tn Grk “As he was going along, it happened that when he was approaching.” The 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.
[9:3] 8 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
[9:4] 9 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.
[9:4] 10 tn The double vocative suggests emotion.
[9:4] 11 sn Persecuting me. To persecute the church is to persecute Jesus.
[9:6] 13 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
[9:7] 14 tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.
[9:7] 15 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
[9:7] 16 sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.
[9:8] 17 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
[9:8] 18 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
[9:8] 19 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
[9:9] 20 tn Grk “And for.” 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.
[9:9] 21 tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.
[9:10] 22 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.
[9:10] 23 sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).
[9:10] 24 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[9:11] 25 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
[9:12] 26 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best
[9:12] sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
[9:13] 27 sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.
[9:13] 28 tn The word “people” is not in the Greek text, but is implied.
[9:14] 30 sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
[9:15] 32 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
[9:16] 33 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
[9:17] 34 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.
[9:17] 35 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
[9:17] 36 tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).
[9:17] 37 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
[9:18] 38 tn Grk “And immediately.” 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.
[9:18] 39 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
[9:18] 40 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 was started, with “and” placed before the final element of the previous clause as required by English style.
[9:19] 41 tn Grk “It happened that for several days.” 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.
[9:20] 42 sn See the note on synagogue in 6:9.
[9:20] 43 tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.
[9:20] sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.
[9:21] 44 tn Grk “And all.” 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.
[9:21] 45 tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.
[9:21] 46 tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.
[9:21] 47 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
[9:22] 48 tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.
[9:22] 49 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.
[9:22] 50 tn Or “by showing for certain.”
[9:22] 51 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
[9:22] 52 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.
[9:22] sn See the note on Christ in 2:31.
[9:23] 53 sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).
[9:24] 54 tn The words “against him” are implied, as suggested by L&N 30.71.
[9:24] 55 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
[9:24] 56 tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.
[9:25] 57 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.
[9:25] 58 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
[9:26] 59 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:26] 61 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.
[9:27] 62 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.
[9:27] 63 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
[9:27] 64 tn Grk “and brought,” 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.
[9:27] 65 tn Grk “and that,” 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.
[9:27] 66 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
[9:28] 67 tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”
[9:29] 68 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
[9:29] 69 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[9:30] 70 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.
[9:30] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:31] 71 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
[9:31] 72 tn Grk “and Galilee,” 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.
[9:31] 74 tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).
[9:31] 75 tn Grk “And living.” 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.
[9:31] 76 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
[9:32] 77 tn Grk “Now 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.
[9:32] 78 tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”
[9:32] 79 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
[9:33] 80 tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”
[9:34] 81 tn Grk “And Peter.” 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.
[9:34] 82 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of
[9:34] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:34] 83 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
[9:35] 84 tn Grk “And all.” 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.
[9:35] 85 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:35] 86 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
[9:35] 87 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.
[9:35] 88 sn They turned. To “turn” is a good summary term for the response to the gospel.
[9:36] 89 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).
[9:36] 90 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.
[9:36] 91 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”
[9:36] 92 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
[9:37] 93 tn Grk “It happened that in those days.” 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.
[9:37] 94 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
[9:37] 95 tn The participle λούσαντες (lousante") is taken temporally.
[9:37] 96 tn Grk “washed her,” but the reference is to her corpse.
[9:38] 97 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:38] 98 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
[9:39] 99 tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.
[9:39] 100 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
[9:39] 101 tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:39] 102 tn The word “him” 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.
[9:39] 103 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[9:39] 104 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
[9:39] 105 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
[9:40] 106 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.
[9:40] 107 tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.
[9:40] 108 tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:40] 109 sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.
[9:41] 110 tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
[9:41] 111 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
[9:42] 112 tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").
[9:42] 113 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
[9:43] 114 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.
[9:43] 115 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[9:43] 116 tn Grk “with a certain Simon.”
[9:43] 117 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.
[10:1] 118 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] 119 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] 120 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] 121 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] 122 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] 123 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] 124 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 125 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] 126 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] 127 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 128 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 129 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 130 tn Or “your gifts to the needy.”
[10:4] 131 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] 132 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] 133 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 134 tn Grk “a certain Simon.”
[10:6] 135 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] 136 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 137 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] 138 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] 139 tn Grk “about the sixth hour.”
[10:9] 140 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 141 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] 142 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] 143 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] 144 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[10:11] 145 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] 146 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
[10:11] 147 tn Or “coming down.”
[10:11] 148 tn Or “to the ground.”
[10:12] 149 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] 150 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] 151 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] 152 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] 153 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
[10:13] 154 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[10:14] 155 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] 156 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] 158 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] 159 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:17] 160 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
[10:17] 161 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
[10:17] 162 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] 163 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] 164 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] 165 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] 166 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] 167 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] 168 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] 169 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] 170 sn See the note on the word centurion in 10:1.
[10:22] 172 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] 173 tn Grk “hear words.”
[10:23] 174 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] 175 tn Or “went forth.”
[10:23] 176 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
[10:24] 177 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] 178 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] 179 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] 180 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] 181 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 182 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] 183 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] 184 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
[10:26] 185 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] 186 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] 187 tn Or “many people assembled.”
[10:28] 188 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 189 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 190 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 191 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] 192 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 193 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] 194 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] 195 tn Grk “ask for what reason.”
[10:30] 196 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] 198 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
[10:30] 199 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] 200 tn Or “your gifts to the needy.”
[10:31] 201 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
[10:32] 202 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] 203 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] 204 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] 205 tn Or “to hear everything.”
[10:33] 206 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] 207 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] 208 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] 209 sn See Luke 24:47.
[10:35] 210 tn Or “shows reverence for him.”
[10:35] 211 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] 212 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] 213 tn Grk “the word.”
[10:36] 214 tn Grk “to the sons.”
[10:36] 215 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] 217 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 218 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] 219 tn Or “proclaimed.”
[10:38] 220 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] 221 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] 222 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] 223 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] 225 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] 226 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] 227 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 228 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] 229 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] 230 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] 231 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] 232 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 233 sn Ate and drank. See Luke 24:35-49.
[10:42] 234 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] 235 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] 236 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] 237 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] 238 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 239 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] 240 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] 241 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] 242 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
[10:45] 244 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] 245 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 246 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] 248 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] 249 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] 250 tn Or “extolling,” “magnifying.”
[10:47] 251 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] 252 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] 253 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] 254 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.
