Acts 9-10

New English Translation

Footnotes

1. Acts 9:1 tn Or “Saul, making dire threats.”
2. Acts 9:1 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.
3. Acts 9:2 sn See the note on synagogue in 6:9.
4. Acts 9:2 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).
5. Acts 9:2 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.
6. Acts 9:2 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
7. Acts 9:3 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.
8. Acts 9:3 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
9. Acts 9:4 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. Acts 9:4 tn The double vocative suggests emotion.
11. Acts 9:4 sn Persecuting me. To persecute the church is to persecute Jesus.
12. Acts 9:6 tn Or “But arise.”
13. Acts 9:6 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
14. Acts 9:7 tn The Greek term here is ἀνήρ (anēr), 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.
15. Acts 9:7 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
16. Acts 9:7 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.
17. Acts 9:8 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
18. Acts 9:8 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of muteness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
19. Acts 9:8 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
20. Acts 9:9 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.
21. Acts 9:9 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.
22. Acts 9:10 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.
23. Acts 9:10 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).
24. Acts 9:10 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
25. Acts 9:11 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
26. Acts 9:12 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (P⁷⁴ א A 81 lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 M. The order of words in NA²⁸, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁸ places the words in brackets, indicating doubts as to their authenticity. sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
27. Acts 9:13 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.
28. Acts 9:13 tn The word “people” is not in the Greek text, but is implied.
29. Acts 9:14 tn Grk “to bind.”
30. Acts 9:14 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).
31. Acts 9:15 tn Or “tool.”
32. Acts 9:15 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
33. Acts 9:16 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (huper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
34. Acts 9:17 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epitheis) 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.
35. Acts 9:17 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
36. Acts 9:17 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”).
37. Acts 9:17 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
38. Acts 9:18 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.
39. Acts 9:18 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
40. Acts 9:18 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.
41. Acts 9:19 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.
42. Acts 9:20 sn See the note on synagogue in 6:9.
43. Acts 9:20 tn The ὅτι (hoti) 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 (houtos) combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.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.
44. Acts 9:21 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.
45. Acts 9:21 tn The Greek interrogative particle used in this verse (οὐχ, ouch) expects a positive reply. They all knew about Saul’s persecutions.
46. Acts 9:21 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.
47. Acts 9:21 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.
48. Acts 9:22 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 (endunamoō) is given in L&N 74.7, with this specific verse as an example.
49. Acts 9:22 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncheō) see L&N 25.221.
50. Acts 9:22 tn Or “by showing for certain.”
51. Acts 9:22 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
52. Acts 9:22 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.sn See the note on Christ in 2:31.
53. Acts 9:23 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).
54. Acts 9:24 tn The words “against him” are implied, as suggested by L&N 30.71.
55. Acts 9:24 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
56. Acts 9:24 tn The word πύλη (pulē) 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.
57. Acts 9:25 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, thuris) 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.
58. Acts 9:25 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
59. Acts 9:26 tn Or “join.”
60. Acts 9:26 tn The participle πιστεύοντες (pisteuontes) has been translated as a causal adverbial participle.
61. Acts 9:27 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomenos) has been translated as a finite verb due to requirements of contemporary English style.
62. Acts 9:27 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
63. Acts 9:27 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.
64. Acts 9:27 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.
65. Acts 9:27 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
66. Acts 9:28 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.”
67. Acts 9:29 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezētei).
68. Acts 9:29 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.
69. Acts 9:30 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.
70. Acts 9:31 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
71. Acts 9:31 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.
72. Acts 9:31 tn Grk “had.”
73. Acts 9:31 tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenē) has been translated as a participle of result related to εἶχεν (eichen). It could also be understood as adverbial to ἐπληθύνετο (eplēthuneto): “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).
74. Acts 9:31 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.
75. Acts 9:31 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
76. Acts 9:32 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.
77. Acts 9:32 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.”
78. Acts 9:32 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
79. Acts 9:33 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.”
80. Acts 9:34 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.
81. Acts 9:34 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (P⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Iēsous Christos); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, ho kurios Iēsous Christos); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 M Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
82. Acts 9:34 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strōson seautō) 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.
83. Acts 9:35 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.
84. Acts 9:35 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
85. Acts 9:35 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
86. Acts 9:35 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestrepsan) 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.
87. Acts 9:35 sn They turned. To “turn” is a good summary term for the response to the gospel.
88. Acts 9:36 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).
89. Acts 9:36 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.
90. Acts 9:36 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.”
91. Acts 9:36 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”).
92. Acts 9:37 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.
93. Acts 9:37 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asthenēsasan) has been translated as a finite verb due to requirements of contemporary English style.
94. Acts 9:37 tn The participle λούσαντες (lousantes) is taken temporally.
95. Acts 9:37 tn Grk “washed her,” but the reference is to her corpse.
96. Acts 9:38 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
97. Acts 9:38 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
98. Acts 9:39 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.
99. Acts 9:39 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
100. Acts 9:39 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.
101. Acts 9:39 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.
102. Acts 9:39 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) 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.
103. Acts 9:39 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
104. Acts 9:39 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
105. Acts 9:40 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalōn) has been translated as a finite verb due to requirements of contemporary English style.
106. Acts 9:40 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 (prosēuxato, “and prayed”). The participle θείς (theis) is taken as a participle of attendant circumstance.
107. Acts 9:40 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.
108. Acts 9:40 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.
109. Acts 9:41 tn Grk “Giving her his hand, he raised her up.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
110. Acts 9:41 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (phōnēsas) has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
111. Acts 9:42 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 (gnōston genesthai kath’ holēs Ioppēs).
112. Acts 9:42 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
113. Acts 9:43 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.
114. Acts 9:43 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
115. Acts 9:43 tn Grk “with a certain Simon.”
116. Acts 9:43 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.
117. Acts 10:1 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
118. Acts 10:1 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
119. Acts 10:1 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.
120. Acts 10:2 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
121. Acts 10:2 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
122. Acts 10:2 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
123. Acts 10:3 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
124. Acts 10:3 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
125. Acts 10:3 tn The participles εἰσελθόντα (eiselthonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
126. Acts 10:4 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
127. Acts 10:4 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
128. Acts 10:4 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
129. Acts 10:4 tn Or “your gifts to the needy.”
130. Acts 10:4 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
131. Acts 10:5 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
132. Acts 10:5 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
133. Acts 10:5 tn Grk “a certain Simon.”
134. Acts 10:6 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
135. Acts 10:7 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
136. Acts 10:7 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketēs), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
137. Acts 10:7 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountōn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
138. Acts 10:9 tn Grk “about the sixth hour.”
139. Acts 10:9 tn The participles ὁδοιπορούντων (hodoiporountōn, “while they were on their way”) and ἐγγιζόντων (engizontōn, “approaching”) have been translated as temporal participles.
140. Acts 10:9 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
141. Acts 10:10 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
142. Acts 10:11 tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
143. Acts 10:11 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
144. Acts 10:11 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
145. Acts 10:11 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
146. Acts 10:11 tn Or “coming down.”
147. Acts 10:11 tn Or “to the ground.”
148. Acts 10:12 tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.
149. Acts 10:12 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
150. Acts 10:12 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
151. Acts 10:13 tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
152. Acts 10:13 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
153. Acts 10:13 tn Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
154. Acts 10:14 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.
155. Acts 10:15 tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
156. Acts 10:15 tn Or “declare.”
157. Acts 10:15 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
158. Acts 10:16 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
159. Acts 10:17 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
160. Acts 10:17 tn Grk “having learned.” The participle διερωτήσαντες (dierōtēsantes) has been translated as a finite verb due to requirements of contemporary English style.
161. Acts 10:17 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.
162. Acts 10:18 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
163. Acts 10:18 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
164. Acts 10:19 tn The translation “think seriously about” for διενθυμέομαι (dienthumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
165. Acts 10:20 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
166. Acts 10:20 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
167. Acts 10:21 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
168. Acts 10:21 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egō eimi).
169. Acts 10:22 sn See the note on the word centurion in 10:1.
170. Acts 10:22 tn Or “just.”
171. Acts 10:22 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou ethnous tōn Ioudaiōn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
172. Acts 10:22 tn Grk “hear words.”
173. Acts 10:23 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
174. Acts 10:23 tn Or “went forth.”
175. Acts 10:23 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
176. Acts 10:24 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
177. Acts 10:24 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
178. Acts 10:24 tn Normally προσδοκάω (prosdokaō) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
179. Acts 10:25 tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
180. Acts 10:25 tn Grk “meeting him.” The participle συναντήσας (sunantēsas) has been translated as a finite verb due to requirements of contemporary English style.
181. Acts 10:25 tn Grk “falling at his feet, worshiped.” The participle πεσών (pesōn) has been translated as a finite verb due to requirements of contemporary English style.
182. Acts 10:25 sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.
183. Acts 10:26 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
184. Acts 10:26 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anthrōpos) has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
185. Acts 10:27 tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
186. Acts 10:27 tn Or “many people assembled.”
187. Acts 10:28 tn Here ὡς (hōs) is used like ὅτι (hoti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
188. Acts 10:28 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
189. Acts 10:28 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiō).
190. Acts 10:28 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
191. Acts 10:28 tn This is a generic use of ἄνθρωπος (anthrōpos).
192. Acts 10:28 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
193. Acts 10:29 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemphtheis) has been taken temporally and converted to an active construction which is less awkward in English.
194. Acts 10:29 tn Grk “ask for what reason.”
195. Acts 10:30 tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
196. Acts 10:30 tn Grk “said.”
197. Acts 10:30 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
198. Acts 10:30 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
199. Acts 10:31 tn Or “your gifts to the needy.”
200. Acts 10:31 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
201. Acts 10:32 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
202. Acts 10:33 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalōs poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomenos) has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
203. Acts 10:33 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enōpion tou theou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
204. Acts 10:33 tn Or “to hear everything.”
205. Acts 10:33 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
206. Acts 10:34 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
207. Acts 10:34 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
208. Acts 10:35 sn See Luke 24:47.
209. Acts 10:35 tn Or “shows reverence for him.”
210. Acts 10:35 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.sn Note how faith and response are linked here by the phrase and does what is right.
211. Acts 10:36 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
212. Acts 10:36 tn Grk “the word.”
213. Acts 10:36 tn Grk “to the sons.”
214. Acts 10:36 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
215. Acts 10:36 tn Or “by.”
216. Acts 10:36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
217. Acts 10:36 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
218. Acts 10:37 tn Or “proclaimed.”
219. Acts 10:38 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
220. Acts 10:38 tn Or “how.” The use of ὡς (hōs) as an equivalent to ὅτι (hoti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
221. Acts 10:38 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
222. Acts 10:38 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
223. Acts 10:38 sn See Acts 7:9.
224. Acts 10:39 tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
225. Acts 10:39 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
226. Acts 10:39 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
227. Acts 10:39 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
228. Acts 10:40 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
229. Acts 10:40 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
230. Acts 10:41 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
231. Acts 10:41 sn Ate and drank. See Luke 24:35-49.
232. Acts 10:42 tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
233. Acts 10:42 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
234. Acts 10:42 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
235. Acts 10:42 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
236. Acts 10:42 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
237. Acts 10:42 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
238. Acts 10:43 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
239. Acts 10:43 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
240. Acts 10:44 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
241. Acts 10:44 tn Or “word.”
242. Acts 10:45 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
243. Acts 10:45 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
244. Acts 10:45 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
245. Acts 10:45 tn Or “because.”
246. Acts 10:45 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumatos) is a genitive of apposition; the gift consists of the Spirit.
247. Acts 10:45 sn The gift of the Holy Spirit had been poured out. Cf. the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
248. Acts 10:46 tn Or “extolling,” “magnifying.”
249. Acts 10:47 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
250. Acts 10:47 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
251. Acts 10:48 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
252. Acts 10:48 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.