Genesis 11:1-32 
Context11:1 The whole earth 1 had a common language and a common vocabulary. 2 11:2 When the people 3 moved eastward, 4 they found a plain in Shinar 5 and settled there. 11:3 Then they said to one another, 6 “Come, let’s make bricks and bake them thoroughly.” 7 (They had brick instead of stone and tar 8 instead of mortar.) 9 11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 10 so that 11 we may make a name for ourselves. Otherwise 12 we will be scattered 13 across the face of the entire earth.”
11:5 But the Lord came down to see the city and the tower that the people 14 had started 15 building. 11:6 And the Lord said, “If as one people all sharing a common language 16 they have begun to do this, then 17 nothing they plan to do will be beyond them. 18 11:7 Come, let’s go down and confuse 19 their language so they won’t be able to understand each other.” 20
11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 21 the city. 11:9 That is why its name was called 22 Babel 23 – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other 24 sons and daughters.
11:12 When Arphaxad had lived 35 years, he became the father of Shelah. 11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other 25 sons and daughters. 26
11:14 When Shelah had lived 30 years, he became the father of Eber. 11:15 And after he became the father of Eber, Shelah lived 403 years and had other 27 sons and daughters.
11:16 When Eber had lived 34 years, he became the father of Peleg. 11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
11:18 When Peleg had lived 30 years, he became the father of Reu. 11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
11:27 This is the account of Terah.
Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, 28 while his father Terah was still alive. 29 11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 30 and the name of Nahor’s wife was Milcah; 31 she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.
11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime 32 of Terah was 205 years, and he 33 died in Haran.
Matthew 10:1-42
Context10:1 Jesus 34 called his twelve disciples and gave them authority over unclean spirits 35 so they could cast them out and heal every kind of disease and sickness. 36 10:2 Now these are the names of the twelve apostles: 37 first, Simon 38 (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; 39 Thomas 40 and Matthew the tax collector; 41 James the son of Alphaeus, and Thaddaeus; 42 10:4 Simon the Zealot 43 and Judas Iscariot, 44 who betrayed him. 45
10:5 Jesus sent out these twelve, instructing them as follows: 46 “Do not go to Gentile regions 47 and do not enter any Samaritan town. 48 10:6 Go 49 instead to the lost sheep of the house of Israel. 10:7 As you go, preach this message: ‘The kingdom of heaven is near!’ 10:8 Heal the sick, raise the dead, 50 cleanse lepers, cast out demons. Freely you received, freely give. 10:9 Do not take gold, silver, or copper in your belts, 10:10 no bag 51 for the journey, or an extra tunic, 52 or sandals or staff, 53 for the worker deserves his provisions. 10:11 Whenever 54 you enter a town or village, 55 find out who is worthy there 56 and stay with them 57 until you leave. 10:12 As you enter the house, give it greetings. 58 10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. 59 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 60 your feet as you leave that house or that town. 10:15 I tell you the truth, 61 it will be more bearable for the region of Sodom and Gomorrah 62 on the day of judgment than for that town!
10:16 “I 63 am sending you out like sheep surrounded by wolves, 64 so be wise as serpents and innocent as doves. 10:17 Beware 65 of people, because they will hand you over to councils 66 and flog 67 you in their synagogues. 68 10:18 And you will be brought before governors and kings 69 because of me, as a witness to them and the Gentiles. 10:19 Whenever 70 they hand you over for trial, do not worry about how to speak or what to say, 71 for what you should say will be given to you at that time. 72 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 73 will hand over brother to death, and a father his child. Children will rise against 74 parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever 75 they persecute you in one place, 76 flee to another. I tell you the truth, 77 you will not finish going through all the towns 78 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 79 greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!
10:26 “Do 80 not be afraid of them, for nothing is hidden 81 that will not be revealed, 82 and nothing is secret that will not be made known. 10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, 83 proclaim from the housetops. 84 10:28 Do 85 not be afraid of those who kill the body 86 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 87 10:29 Aren’t two sparrows sold for a penny? 88 Yet not one of them falls to the ground apart from your Father’s will. 89 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 90 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 91 me before people, I will acknowledge 92 before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.
10:34 “Do not think that I have come to bring 93 peace to the earth. I have not come to bring peace but a sword. 10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, 10:36 and a man’s enemies will be the members of his household. 94
10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 10:38 And whoever does not take up his cross 95 and follow me is not worthy of me. 10:39 Whoever finds his life 96 will lose it, 97 and whoever loses his life because of me 98 will find it.
10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 99 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 100 receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, 101 he will never lose his reward.”
Ezra 10:1-44
Context10:1 While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites – men, women, and children alike – gathered around him. The people wept loudly. 102 10:2 Then Shecaniah son of Jehiel, from the descendants of Elam, 103 addressed Ezra:
“We have been unfaithful to our God by marrying 104 foreign women from the local peoples. 105 Nonetheless, there is still hope for Israel in this regard. 106 10:3 Therefore let us enact 107 a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, 108 and that of those who respect 109 the commandments of our God. And let it be done according to the law. 10:4 Get up, for this matter concerns you. We are with you, so be strong and act decisively!”
10:5 So Ezra got up and made the leading priests and Levites and all Israel take an oath to carry out this plan. 110 And they all took a solemn oath. 10:6 Then Ezra got up from in front of the temple of God and went to the room of Jehohanan son of Eliashib. While he stayed 111 there, he did not eat food or drink water, for he was in mourning over the infidelity of the exiles.
10:7 A proclamation 112 was circulated 113 throughout Judah and Jerusalem 114 that all the exiles were to be assembled in Jerusalem. 10:8 Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles.
10:9 All the men of Judah and Benjamin were gathered in Jerusalem within the three days. (It was in the ninth month, on the twentieth day of that month.) All the people sat in the square at the temple of God, trembling because of this matter and because of the rains.
10:10 Then Ezra the priest stood up and said to them, “You have behaved in an unfaithful manner by taking foreign wives! This has contributed to the guilt of Israel. 10:11 Now give praise to the Lord God of your fathers, and do his will. Separate yourselves from the local residents 115 and from these foreign wives.”
10:12 All the assembly replied in a loud voice: “We will do just as you have said! 116 10:13 However, the people are numerous and it is the rainy season. 117 We are unable to stand here outside. Furthermore, this business cannot be resolved in a day or two, for we have sinned greatly in this matter. 10:14 Let our leaders take steps 118 on behalf of all the assembly. Let all those in our towns who have married foreign women come at an appointed time, and with them the elders of each town and its judges, until the hot anger of our God is turned away from us in this matter.”
10:15 Only Jonathan son of Asahel and Jahzeiah son of Tikvah were 119 against this, assisted by Meshullam and Shabbethai the Levite. 10:16 So the exiles proceeded accordingly. Ezra the priest separated out 120 by name men who were leaders in their family groups. 121 They sat down to consider this matter on the first day of the tenth month, 10:17 and on the first day of the first month they finished considering all the men who had married foreign wives.
10:18 It was determined 122 that from the descendants of the priests, the following had taken foreign wives: from the descendants of Jeshua son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah. 10:19 (They gave their word 123 to send away their wives; their guilt offering was a ram from the flock for their guilt.)
10:20 From the descendants of Immer: Hanani and Zebadiah.
10:21 From the descendants of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah.
10:22 From the descendants of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah.
10:23 From the Levites: Jozabad, Shimei, Kelaiah (also known as Kelita), Pethahiah, Judah, and Eliezer.
10:24 From the singers: Eliashib. From the gatekeepers: Shallum, Telem, and Uri.
10:25 From the Israelites: from the descendants of Parosh: Ramiah, Izziah, Malkijah, Mijamin, Eleazar, Malkijah, and Benaiah.
10:26 From the descendants of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Elijah.
10:27 From the descendants of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza.
10:28 From the descendants of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai.
10:29 From the descendants of Bani: Meshullam, Malluch, Adaiah, Jashub, Sheal, and Jeremoth.
10:30 From the descendants of Pahath-Moab: Adna, Kelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh.
10:31 From 124 the descendants of Harim: Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon, 10:32 Benjamin, Malluch, and Shemariah.
10:33 From the descendants of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei.
10:34 From the descendants of Bani: 125 Maadai, Amram, Uel, 10:35 Benaiah, Bedeiah, Keluhi, 10:36 Vaniah, Meremoth, Eliashib, 10:37 Mattaniah, Mattenai, and Jaasu.
10:38 From 126 the descendants of Binnui: Shimei, 10:39 Shelemiah, Nathan, Adaiah, 10:40 Machnadebai, Shashai, Sharai, 10:41 Azarel, Shelemiah, Shemariah, 10:42 Shallum, Amariah, and Joseph.
10:43 From the descendants of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel, and Benaiah.
10:44 All these had taken foreign wives, and some of them also had children by these women. 127
Acts 10:1-48
Context10:1 Now there was a man in Caesarea 128 named Cornelius, a centurion 129 of what was known as the Italian Cohort. 130 10:2 He 131 was a devout, God-fearing man, 132 as was all his household; he did many acts of charity for the people 133 and prayed to God regularly. 10:3 About three o’clock one afternoon 134 he saw clearly in a vision an angel of God 135 who came in 136 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 137 replied, 138 “What is it, Lord?” The angel 139 said to him, “Your prayers and your acts of charity 140 have gone up as a memorial 141 before God. 10:5 Now 142 send men to Joppa 143 and summon a man named Simon, 144 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 145 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 146 called two of his personal servants 147 and a devout soldier from among those who served him, 148 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 149 the next day, while they were on their way and approaching 150 the city, Peter went up on the roof 151 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 152 10:11 He 153 saw heaven 154 opened 155 and an object something like a large sheet 156 descending, 157 being let down to earth 158 by its four corners. 10:12 In it 159 were all kinds of four-footed animals and reptiles 160 of the earth and wild birds. 161 10:13 Then 162 a voice said 163 to him, “Get up, Peter; slaughter 164 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 165 10:15 The voice 166 spoke to him again, a second time, “What God has made clean, you must not consider 167 ritually unclean!” 168 10:16 This happened three times, and immediately the object was taken up into heaven. 169
10:17 Now while Peter was puzzling over 170 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 171 and approached 172 the gate. 10:18 They 173 called out to ask if Simon, known as Peter, 174 was staying there as a guest. 10:19 While Peter was still thinking seriously about 175 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 176 go down, and accompany them without hesitation, 177 because I have sent them.” 10:21 So Peter went down 178 to the men and said, “Here I am, 179 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 180 a righteous 181 and God-fearing man, well spoken of by the whole Jewish nation, 182 was directed by a holy angel to summon you to his house and to hear a message 183 from you.” 10:23 So Peter 184 invited them in and entertained them as guests.
On the next day he got up and set out 185 with them, and some of the brothers from Joppa 186 accompanied him. 10:24 The following day 187 he entered Caesarea. 188 Now Cornelius was waiting anxiously 189 for them and had called together his relatives and close friends. 10:25 So when 190 Peter came in, Cornelius met 191 him, fell 192 at his feet, and worshiped 193 him. 10:26 But Peter helped him up, 194 saying, “Stand up. I too am a mere mortal.” 195 10:27 Peter 196 continued talking with him as he went in, and he found many people gathered together. 197 10:28 He said to them, “You know that 198 it is unlawful 199 for a Jew 200 to associate with or visit a Gentile, 201 yet God has shown me that I should call no person 202 defiled or ritually unclean. 203 10:29 Therefore when you sent for me, 204 I came without any objection. Now may I ask why 205 you sent for me?” 10:30 Cornelius 206 replied, 207 “Four days ago at this very hour, at three o’clock in the afternoon, 208 I was praying in my house, and suddenly 209 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 210 have been remembered before God. 211 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, 212 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 213 So now we are all here in the presence of God 214 to listen 215 to everything the Lord has commanded you to say to us.” 216
10:34 Then Peter started speaking: 217 “I now truly understand that God does not show favoritism in dealing with people, 218 10:35 but in every nation 219 the person who fears him 220 and does what is right 221 is welcomed before him. 10:36 You know 222 the message 223 he sent to the people 224 of Israel, proclaiming the good news of peace 225 through 226 Jesus Christ 227 (he is Lord 228 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 229 10:38 with respect to Jesus from Nazareth, 230 that 231 God anointed him with the Holy Spirit and with power. He 232 went around doing good and healing all who were oppressed by the devil, 233 because God was with him. 234 10:39 We 235 are witnesses of all the things he did both in Judea 236 and in Jerusalem. 237 They 238 killed him by hanging him on a tree, 239 10:40 but 240 God raised him up on the third day and caused him to be seen, 241 10:41 not by all the people, but by us, the witnesses God had already chosen, 242 who ate and drank 243 with him after he rose from the dead. 10:42 He 244 commanded us to preach to the people and to warn 245 them 246 that he is the one 247 appointed 248 by God as judge 249 of the living and the dead. 10:43 About him all the prophets testify, 250 that everyone who believes in him receives forgiveness of sins 251 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 252 all those who heard the message. 253 10:45 The 254 circumcised believers 255 who had accompanied Peter were greatly astonished 256 that 257 the gift of the Holy Spirit 258 had been poured out 259 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 260 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, 261 can he?” 262 10:48 So he gave orders to have them baptized 263 in the name of Jesus Christ. 264 Then they asked him to stay for several days.
1 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
2 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
3 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
4 tn Or perhaps “from the east” (NRSV) or “in the east.”
5 tn Heb “in the land of Shinar.”
sn Shinar is the region of Babylonia.
6 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
7 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
8 tn Or “bitumen” (cf. NEB, NRSV).
9 tn The disjunctive clause gives information parenthetical to the narrative.
10 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
11 tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
12 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
13 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
14 tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
15 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.
16 tn Heb “and one lip to all of them.”
17 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”
18 tn Heb “all that they purpose to do will not be withheld from them.”
19 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the
20 tn Heb “they will not hear, a man the lip of his neighbor.”
21 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.
22 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
23 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
24 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
25 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
26 tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.
27 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
28 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
29 tn Heb “upon the face of Terah his father.”
30 sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
31 sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.
32 tn Heb “And the days of Terah were.”
33 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
34 tn Grk “And he.”
35 sn Unclean spirits refers to evil spirits.
36 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
37 sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
38 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
39 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
40 sn This is the “doubting Thomas” of John 20:24-29.
41 sn See the note on tax collectors in 5:46.
42 tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sys. The Byzantine text, along with a few others (C[*],2 L W Θ Ë1 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B Ë13 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.
43 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
44 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
45 tn Grk “who even betrayed him.”
46 tn Grk “instructing them, saying.”
47 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
48 tn Grk “town [or city] of the Samaritans.”
49 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
50 tc The majority of Byzantine minuscules, along with a few other witnesses (C3 K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281vid Ë1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).
51 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
52 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
53 sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
54 tn Here δέ (de) has not been translated.
55 tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”
56 tn Grk “in it” (referring to the city or village).
57 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.
sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
58 tn This is a metonymy; the “house” is put for those who live in it.
59 sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.
60 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
61 tn Grk “Truly (ἀμήν, amhn), I say to you.”
62 sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.
63 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
64 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
65 tn Here δέ (de) has not been translated.
66 sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
67 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
68 sn See the note on synagogues in 4:23.
69 sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
70 tn Here δέ (de) has not been translated.
71 tn Grk “how or what you might speak.”
72 tn Grk “in that hour.”
73 tn Here δέ (de) has not been translated.
74 tn Or “will rebel against.”
75 tn Here δέ (de) has not been translated.
76 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
77 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
78 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”
79 tn See the note on the word “slave” in 8:9.
80 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
81 tn Or “concealed.”
82 sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.
83 tn Grk “what you hear in the ear,” an idiom.
84 tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
85 tn Here καί (kai) has not been translated.
86 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
87 sn See the note on the word hell in 5:22.
88 sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
89 tn Or “to the ground without the knowledge and consent of your Father.”
90 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
91 tn Or “confesses.”
92 tn Grk “I will acknowledge him also.”
sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.
93 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
94 tn Matt 10:35-36 are an allusion to Mic 7:6.
95 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.
96 tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
97 sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).
98 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).
99 sn The one who sent me refers to God.
100 tn Grk “And whoever.” Here καί (kai) has not been translated.
101 tn Grk “Truly (ἀμήν, amhn), I say to you.”
102 tn Heb “with much weeping.”
103 tc The translation reads with the Qere, many medieval Hebrew
104 tn Heb “in that we have given a dwelling to.” So also in vv. 14, 17, 18.
105 tn Heb “the peoples of the lands.”
106 tn Heb “upon this.”
107 tn Heb “cut.”
108 tn The MT vocalizes this word as a plural, which could be understood as a reference to God. But the context seems to suggest that a human lord is intended. The apparatus of BHS suggests repointing the word as a singular (“my lord”), but this is unnecessary. The plural (“my lords”) can be understood in an honorific sense even when a human being is in view. Most English versions regard this as a reference to Ezra, so the present translation supplies “your” before “counsel” to make this clear.
109 tn Heb “who tremble at”; NAB, NIV “who fear.”
110 tn Heb “to do according to this plan.”
111 tc The translation reads וַיָּלֶן (vayyalen, “and he stayed”) rather than the reading וַיֵּלֶךְ (vayyelekh, “and he went”) of the MT. Cf. the LXX.
112 tn Heb “voice.”
113 tn Heb “they sent.”
114 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
115 tn Heb “the peoples of the land.”
116 tn Heb “thus according to your word [singular = Qere] concerning us, to do.”
117 tn Heb “the time [is] rain showers.”
118 tn Heb “stand.”
119 tn Heb “stood.”
120 tc The translation reads the Hiphil singular וַיַּבְדֵּל לוֹ (vayyavdel lo, “separated for himself”) rather than the Niphal plural וַיִּבָּדְלוּ (vayyibbadÿlu, “were separated”) of the MT.
121 tn Heb “the heads of the fathers, to the house of their fathers, and all of them by name.”
122 tn Heb “found.”
123 tn Heb “hand.”
124 tc The translation reads with many medieval Hebrew
125 tn The name “Bani” appears in both v. 29 and v. 34. One of these names has probably undergone alteration in the transmission process, but it is not clear exactly where the problem lies or how it should be corrected.
126 tc The translation reads וּמִבְּנֵי בִנּוּי (umibbÿney vinnuy, “and from the sons of Binnui”) rather than the reading וּבָנִי וּבִנּוּי (uvani uvinnuy, “and Bani and Binnui”) of the MT.
127 tc The final statement in v. 44 is difficult in terms of both its syntax and its meaning. The present translation attempts to make sense of the MT. But the passage may have undergone corruption in the transmission process. One proposal is that the text should be emended to read “and they sent these wives and children away” (cf. NAB, NRSV, TEV, CEV).
128 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]).
map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
129 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.
130 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
131 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.
132 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.
133 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).
134 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
135 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.
136 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.”
137 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
138 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
139 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
140 tn Or “your gifts to the needy.”
141 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).
142 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.
143 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
144 tn Grk “a certain Simon.”
145 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.
146 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
147 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.
148 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.
149 tn Grk “about the sixth hour.”
150 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
151 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.
152 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.
153 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.
154 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
155 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.
156 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
157 tn Or “coming down.”
158 tn Or “to the ground.”
159 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.
160 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.
161 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).
162 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.
163 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
164 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
165 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.
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.
166 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.
167 tn Or “declare.”
168 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.
169 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
170 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
171 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
172 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.
173 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.
174 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
175 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.).
176 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.
177 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).
178 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.
179 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).
180 sn See the note on the word centurion in 10:1.
181 tn Or “just.”
182 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.
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.
183 tn Grk “hear words.”
184 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.
185 tn Or “went forth.”
186 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
187 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.
188 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
189 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.
190 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.
191 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
192 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.
193 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.
194 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
195 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.
196 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.
197 tn Or “many people assembled.”
198 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
199 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
200 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
201 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.
202 tn This is a generic use of ἄνθρωπος (anqrwpo").
203 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.
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.
204 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.
205 tn Grk “ask for what reason.”
206 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.
207 tn Grk “said.”
208 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
209 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.
210 tn Or “your gifts to the needy.”
211 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
212 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.
213 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).
214 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.
215 tn Or “to hear everything.”
216 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.
217 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.
218 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.
219 sn See Luke 24:47.
220 tn Or “shows reverence for him.”
221 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.
222 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.
223 tn Grk “the word.”
224 tn Grk “to the sons.”
225 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.
226 tn Or “by.”
227 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
228 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.
229 tn Or “proclaimed.”
230 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
231 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.
232 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.
233 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.
235 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.
236 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).
237 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
238 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.
239 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.
240 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.
241 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.
242 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
243 sn Ate and drank. See Luke 24:35-49.
244 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.
245 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.
246 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.
247 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
248 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
249 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.
250 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.
251 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.
252 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
253 tn Or “word.”
254 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.
255 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
256 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.
257 tn Or “because.”
258 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.
259 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.
260 tn Or “extolling,” “magnifying.”
261 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]”).
262 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.
263 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.
264 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.
