Acts / Chapter 10

Acts 10

48 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Acts 10 narrates the pivotal conversion of Cornelius, a Roman centurion in Caesarea, and the dramatic expansion of the gospel to Gentiles. Cornelius, a God-fearer, receives a vision directing him to send for Peter. Meanwhile, Peter receives his own vision on a rooftop in Joppa: a sheet descending from heaven filled with unclean animals, with a voice commanding him to 'kill and eat.' Peter refuses three times, and the voice responds, 'What God has made clean, do not call common.' When Cornelius's messengers arrive, the Spirit instructs Peter to go with them. Peter preaches at Cornelius's house, and while he is still speaking, the Holy Spirit falls on the Gentile listeners — astonishing the Jewish believers present. Peter orders their baptism.

What Makes This Chapter Remarkable

This chapter is the theological hinge of Acts. Luke devotes more space to this episode than to any other single event (it is retold in chapter 11 and referenced in chapter 15), signaling its centrality. The vision of unclean animals does not primarily concern dietary laws — Peter himself interprets it as God showing him 'not to call any person common or unclean' (10:28). The falling of the Spirit before baptism reverses the Pentecost pattern (baptism then Spirit) and removes any human gatekeeping from God's acceptance of Gentiles. The phrase 'God shows no partiality' (10:34) becomes a foundational principle of early Christian theology.

Translation Friction

The Greek koinos ('common') and akathartos ('unclean') carry specific Levitical connotations. Peter's vision does not explicitly abrogate Torah dietary laws — it redefines the categories of clean and unclean as they apply to persons. We render the Greek as given without resolving the ongoing theological debate about the vision's implications for food laws versus ethnic boundaries. The term phobeomai ton theon ('God-fearer') describes Cornelius's status as a Gentile who worshiped Israel's God without full conversion — a historically attested category in Second Temple Judaism.

Connections

The Cornelius episode fulfills Jesus's commission in Acts 1:8 to be witnesses 'to the ends of the earth.' It connects to the Ethiopian eunuch's baptism (Acts 8:26-40) as a progressive opening to outsiders. Peter's sermon echoes the kerygma of Acts 2 but now explicitly includes 'every nation.' The vision of clean and unclean connects to Leviticus 11 and Mark 7:19. The Spirit's sovereign action parallels Joel 2:28-32, quoted at Pentecost.

Acts 10:1

Ἀνὴρ δέ τις ἐν Καισαρείᾳ ὀνόματι Κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς,

Now there was a man in Caesarea named Cornelius, a centurion of the cohort called the Italian Cohort.

KJV There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,

Notes & Key Terms

Translator Notes

  1. A centurion (hekatontarches) commanded approximately eighty soldiers within a cohort (speira). The Italian Cohort (speira Italike) was a Roman auxiliary unit composed of Italian-born soldiers stationed in the province of Judea. Caesarea Maritima was the Roman administrative capital, making it a natural location for a Roman military officer.
Acts 10:2

εὐσεβὴς καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῷ λαῷ καὶ δεόμενος τοῦ θεοῦ διὰ παντός,

He was a devout man who feared God with all his household, gave generously to the people, and prayed to God continually.

KJV A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

Notes & Key Terms 1 term

Key Terms

φοβούμενος τὸν θεόν phoboumenos ton theon
"feared God" — God-fearer, one who reverences God, devout Gentile worshiper of Israel's God

A recognized category in Second Temple Judaism for Gentile sympathizers who worshiped YHWH without full conversion. Distinct from full proselytes (proselytos).

Translator Notes

  1. The description 'fearing God' (phoboumenos ton theon) is a semi-technical term for Gentiles who worshiped Israel's God, observed certain Jewish practices, and attended synagogue, but had not undergone full proselyte conversion including circumcision. Archaeological evidence confirms this category in the Second Temple period.
Acts 10:3

εἶδεν ἐν ὁράματι φανερῶς ὡσεὶ περὶ ὥραν ἐνάτην τῆς ἡμέρας ἄγγελον τοῦ θεοῦ εἰσελθόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῷ· Κορνήλιε.

About the ninth hour of the day he clearly saw in a vision an angel of God come in to him and say, "Cornelius."

KJV He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

Notes & Key Terms

Translator Notes

  1. The ninth hour (approximately 3 PM) was one of the established Jewish times of prayer. That Cornelius observes this practice confirms his devotion to Israel's God. The adverb phaneros ('clearly, openly') emphasizes that this was not a vague impression but a distinct vision.
Acts 10:4

ὁ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπεν· τί ἐστιν, κύριε; εἶπεν δὲ αὐτῷ· αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ.

He stared at the angel in fear and said, "What is it, Lord?" The angel said to him, "Your prayers and your acts of charity have ascended as a memorial offering before God.

KJV And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

Notes & Key Terms

Translator Notes

  1. The language of 'ascending as a memorial' (anebesan eis mnemosunon) echoes the Old Testament sacrificial vocabulary — particularly the memorial portion (azkarah) of grain offerings (Leviticus 2:2). Cornelius's prayers and charity are presented as a kind of sacrifice that has reached God, even though he is uncircumcised.
  2. [TCR Cross-Reference] Echoes Leviticus 2:2. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Acts 10:5

καὶ νῦν πέμψον ἄνδρας εἰς Ἰόππην καὶ μετάπεμψαι Σίμωνά τινα ὃς ἐπικαλεῖται Πέτρος·

Now send men to Joppa and summon a man named Simon who is called Peter.

KJV And now send men to Joppa, and call for one Simon, whose surname is Peter:

Notes & Key Terms

Translator Notes

  1. Joppa (modern Jaffa/Yafo) lies approximately 30 miles south of Caesarea along the Mediterranean coast. The angel does not deliver the message himself but directs Cornelius to send for Peter — God orchestrates the encounter through human agents.
Acts 10:6

οὗτος ξενίζεται παρά τινι Σίμωνι βυρσεῖ, ᾧ ἐστιν οἰκία παρὰ θάλασσαν.

He is staying with Simon, a tanner, whose house is by the sea."

KJV He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.

Notes & Key Terms

Translator Notes

  1. That Peter lodges with a tanner (burseus) is significant: tanning involved contact with animal carcasses, rendering tanners ritually unclean in Jewish practice. Peter is already crossing purity boundaries before his rooftop vision. Some manuscripts add 'he will tell you what you must do,' but the SBLGNT omits this addition.
Acts 10:7

ὡς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῷ, φωνήσας δύο τῶν οἰκετῶν καὶ στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὐτῷ,

When the angel who spoke to him had departed, he called two of his household servants and a devout soldier from among those who attended him.

KJV And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;

Notes & Key Terms

Translator Notes

  1. The devout soldier (stratioten eusebe) reflects Cornelius's influence — his piety has shaped those under his command. The word proskarterounton ('attending, waiting on') suggests personal aides assigned to his service.
Acts 10:8

καὶ ἐξηγησάμενος ἅπαντα αὐτοῖς ἀπέστειλεν αὐτοὺς εἰς τὴν Ἰόππην.

After explaining everything to them, he sent them to Joppa.

KJV And when he had declared all these things unto them, he sent them to Joppa.

Notes & Key Terms

Translator Notes

  1. Cornelius shares the full vision with his servants before sending them — he does not merely issue orders but explains the divine directive. This transparency characterizes him throughout the narrative.
Acts 10:9

Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην.

The next day, as they were on their journey and approaching the city, Peter went up on the housetop about the sixth hour to pray.

KJV On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:

Notes & Key Terms

Translator Notes

  1. The sixth hour (approximately noon) was another established time of prayer. Flat-roofed houses in the ancient Mediterranean provided private space for prayer. Luke carefully synchronizes the two narratives — as Cornelius's men approach, Peter is being prepared through vision.
Acts 10:10

ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπ' αὐτὸν ἔκστασις,

He became hungry and wanted something to eat, but while the meal was being prepared, he fell into a trance.

KJV And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

Notes & Key Terms

Translator Notes

  1. The word ekstasis ('trance, ecstasy') denotes a state in which normal consciousness is suspended and divine vision becomes possible. Peter's physical hunger becomes the occasion for a vision about food — God uses his immediate experience to communicate a deeper truth.
Acts 10:11

καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς,

He saw heaven opened and something like a large sheet descending, being let down by its four corners to the earth.

KJV And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:

Notes & Key Terms

Translator Notes

  1. The opened heaven (ton ouranon aneogmenon) signals divine revelation — the same imagery appears at Jesus's baptism (Luke 3:21) and Stephen's martyrdom (Acts 7:56). The 'four corners' suggest universality, representing all directions and all peoples.
Acts 10:12

ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ.

In it were all kinds of four-footed animals and reptiles of the earth and birds of the air.

KJV Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

Notes & Key Terms

Translator Notes

  1. The categories echo the creation account in Genesis 1:24-26 and the clean/unclean distinctions of Leviticus 11. The word 'all' (panta) is emphatic — the sheet contains every category without distinction, deliberately mixing what Torah separates.
  2. [TCR Cross-Reference] Draws on Genesis 1:24-26. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Leviticus 11. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Acts 10:13

καὶ ἐγένετο φωνὴ πρὸς αὐτόν· ἀναστάς, Πέτρε, θῦσον καὶ φάγε.

And a voice came to him: "Rise, Peter; kill and eat."

KJV And there came a voice to him, Rise, Peter; kill, and eat.

Notes & Key Terms

Translator Notes

  1. The command thuson ('slaughter, sacrifice') followed by phage ('eat') uses sacrificial vocabulary. The voice does not specify which animals to eat — the command is comprehensive and undifferentiated, challenging the entire clean/unclean classification system.
Acts 10:14

ὁ δὲ Πέτρος εἶπεν· μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον.

But Peter said, "By no means, Lord, for I have never eaten anything common or unclean."

KJV But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

Notes & Key Terms 1 term

Key Terms

κοινός koinos
"common" — common, ordinary, profane, defiled, ritually impure

In Jewish usage, koinos describes something that has become impure through contact or neglect of purity regulations. It is not inherently unclean by nature (akathartos) but has been rendered unfit.

Translator Notes

  1. Peter's refusal combines two terms: koinon ('common,' i.e., not sanctified, profane) and akatharton ('unclean,' i.e., forbidden by Torah). His response echoes Ezekiel's protest when commanded to eat unclean food (Ezekiel 4:14). The juxtaposition of 'by no means' (medamos) with 'Lord' (kyrie) captures Peter's inner conflict — he refuses a divine command out of devotion to divine law.
  2. [TCR Cross-Reference] Echoes Ezekiel 4:14. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Acts 10:15

καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν· ἃ ὁ θεὸς ἐκαθάρισεν, σὺ μὴ κοίνου.

And the voice came to him again a second time: "What God has made clean, do not call common."

KJV And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

Notes & Key Terms

Translator Notes

  1. This is the interpretive key to the entire vision. The verb ekatharisen ('has made clean, has cleansed') is aorist, indicating a completed divine action. God has already declared clean what Peter still considers common. The imperative me koinou ('do not call common, do not treat as profane') directly countermands Peter's categories. As Peter himself will explain in verse 28, the vision is ultimately about people, not food.
Acts 10:16

τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν.

This happened three times, and immediately the sheet was taken up into heaven.

KJV This was done thrice: and the vessel was received up again into heaven.

Notes & Key Terms

Translator Notes

  1. The threefold repetition recalls Peter's threefold denial (Luke 22:54-62) and his threefold restoration (John 21:15-17). The pattern of three emphasizes divine persistence in overcoming human resistance. The sheet's return to heaven confirms its heavenly origin and authority.
Acts 10:17

Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ Κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ Σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα,

Now while Peter was puzzling over what the vision might mean, the men sent by Cornelius, having asked directions to Simon's house, stood at the gate.

KJV Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate,

Notes & Key Terms

Translator Notes

  1. The verb diaporeo ('be puzzled, be at a loss') shows that Peter does not immediately understand the vision's meaning. God's timing is precise: the vision's interpretation arrives not through explanation but through the arrival of Gentile visitors. The narrative structure itself teaches Peter — and the reader — what the vision means.
Acts 10:18

καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.

They called out and asked whether Simon, who was called Peter, was staying there.

KJV And called, and asked whether Simon, which was surnamed Peter, were lodged there.

Notes & Key Terms

Translator Notes

  1. The verb xenizomai ('stay as a guest, be hosted') is related to xenos ('stranger, foreigner'). Peter is himself a guest — a stranger in someone else's house — when he is asked to go to another stranger's house. The theme of hospitality across boundaries pervades this chapter.
Acts 10:19

τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἶπεν αὐτῷ τὸ πνεῦμα· ἰδοὺ ἄνδρες τρεῖς ζητοῦντές σε·

While Peter was still reflecting on the vision, the Spirit said to him, "Look, three men are looking for you.

KJV While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.

Notes & Key Terms

Translator Notes

  1. The Spirit speaks directly to Peter, connecting the vision to the arriving visitors. Some manuscripts read 'two men' instead of 'three' (accounting only for the servants, not the soldier). The SBLGNT reads 'three,' which matches the narrative in verse 7.
Acts 10:20

ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς.

Rise, go down, and accompany them without hesitation, for I have sent them."

KJV Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

Notes & Key Terms

Translator Notes

  1. The participle diakrinomenos can mean 'doubting' or 'making distinctions' — both senses are relevant. Peter is not to doubt the Spirit's instruction, and he is not to make ethnic distinctions about his visitors. The Spirit claims responsibility: 'I have sent them' (ego apestalka autous), making the Gentile visitors divine emissaries.
Acts 10:21

καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν· ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία δι' ἣν πάρεστε;

Peter went down to the men and said, "I am the one you are looking for. What is the reason you have come?"

KJV Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

Notes & Key Terms

Translator Notes

  1. Peter's obedience is immediate — he goes down from the rooftop without further argument. His self-identification ('I am the one you are looking for') and his question show readiness to hear what God has arranged.
Acts 10:22

οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεόν, μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.

They said, "Cornelius, a centurion, a righteous and God-fearing man well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear a message from you."

KJV And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

Notes & Key Terms

Translator Notes

  1. The servants' description emphasizes Cornelius's credentials to reassure Peter: he is righteous, God-fearing, and respected even by Jews. The verb echrematisthe ('was directed, received a divine instruction') is used in the New Testament specifically for divine oracles and revelations (cf. Matthew 2:12, 22).
Acts 10:23

εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθον αὐτῷ.

So he invited them in and gave them lodging. The next day he rose and went with them, and some of the brothers from Joppa accompanied him.

KJV Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

Notes & Key Terms

Translator Notes

  1. Peter's act of inviting Gentiles in and hosting them overnight is itself a boundary-crossing act — sharing table and lodging with Gentiles violated Jewish purity conventions. The 'brothers from Joppa' (six of them, according to 11:12) serve as witnesses to what will happen at Cornelius's house.
Acts 10:24

τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισάρειαν· ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτούς, συγκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους.

The following day they entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends.

KJV And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.

Notes & Key Terms

Translator Notes

  1. Cornelius's faith is shown by his preparation — he assembles a gathering before Peter arrives, fully trusting that God's plan will unfold. The phrase anagkaious philous ('close friends, intimate friends') suggests deep personal relationships. This is not an individual conversion but a household event.
Acts 10:25

ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν.

When Peter entered, Cornelius met him and fell at his feet to worship him.

KJV And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.

Notes & Key Terms

Translator Notes

  1. The verb prosekunesen ('worshiped, did obeisance') can denote either divine worship or extreme honor toward a superior. Cornelius, accustomed to Roman hierarchy and perhaps viewing Peter as a divine messenger, offers an excessive gesture that Peter immediately corrects.
Acts 10:26

ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων· ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι.

But Peter lifted him up, saying, "Stand up; I myself am also just a man."

KJV But Peter took him up, saying, Stand up; I myself also am a man.

Notes & Key Terms

Translator Notes

  1. Peter's refusal of worship contrasts sharply with Herod's acceptance of divine honors in Acts 12:22-23. The phrase 'I myself am also a man' (kai ego autos anthropos eimi) emphasizes shared humanity — precisely the lesson Peter has just learned from his vision.
Acts 10:27

καὶ συνομιλῶν αὐτῷ εἰσῆλθεν, καὶ εὑρίσκει συνεληλυθότας πολλούς,

And as he talked with him, he went in and found many people gathered.

KJV And as he talked with him, he went in, and found many that were come together.

Notes & Key Terms

Translator Notes

  1. The casual verb synomilon ('conversing, talking together') suggests Peter and Cornelius speak as equals. Peter enters a Gentile house — a boundary he would not have crossed days earlier — and finds a large assembly waiting.
Acts 10:28

ἔφη τε πρὸς αὐτούς· ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον·

He said to them, "You yourselves know that it is unlawful for a Jewish man to associate with or visit a foreigner. But God has shown me that I should not call any person common or unclean.

KJV And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.

Notes & Key Terms

Translator Notes

  1. Peter now reveals his interpretation of the rooftop vision: it was about people, not food. The word athemiton ('unlawful, forbidden') does not refer to Torah prohibitions per se but to the extra-biblical purity traditions that had developed prohibiting table fellowship with Gentiles. Peter's declaration 'I should not call any person common or unclean' (medena koinon e akatharton legein anthropon) applies the categories of his vision directly to human beings.
Acts 10:29

διὸ καὶ ἀναντιρρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὖν τίνι λόγῳ μετεπέμψασθέ με;

So when I was sent for, I came without objection. Now I ask, for what reason did you send for me?"

KJV Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

Notes & Key Terms

Translator Notes

  1. The adverb anantirretos ('without objection, without contradiction') shows that Peter has accepted the vision's teaching fully, at least in principle. His question to Cornelius is not hesitation but an invitation for Cornelius to share his own divine encounter, establishing that both sides have been led by God.
Acts 10:30

καὶ ὁ Κορνήλιος ἔφη· ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην τὴν ἐνάτην προσευχόμενος ἐν τῷ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ

Cornelius said, "Four days ago at this very hour, I was praying at the ninth hour in my house, and a man stood before me in bright clothing

KJV And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,

Notes & Key Terms

Translator Notes

  1. Cornelius retells his vision, now describing the angel as 'a man in bright clothing' (aner en estheti lampra). The 'bright clothing' is a standard biblical marker for heavenly beings (cf. Luke 24:4, Acts 1:10). Some manuscripts add 'fasting and' before 'praying,' but the SBLGNT omits it.
Acts 10:31

καὶ φησίν· Κορνήλιε, εἰσηκούσθη σου ἡ προσευχὴ καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐνώπιον τοῦ θεοῦ.

Stated, Cornelius, your prayer is listened to, and your alms are had in remembrance in the sight of God.

KJV And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

Notes & Key Terms

Translator Notes

  1. The passive verbs — 'has been heard' (eisekousthe) and 'have been remembered' (emnesthesan) — use the divine passive: God is the one hearing and remembering. Cornelius's devotion has not gone unnoticed.
Acts 10:32

πέμψον οὖν εἰς Ἰόππην καὶ μετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος· οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν.

Send therefore to Joppa and ask for Simon who is called Peter. He is staying in the house of Simon, a tanner, by the sea.'

KJV Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.

Notes & Key Terms

Translator Notes

  1. Cornelius faithfully recounts the angel's specific instructions, including the detail about the tanner's house by the sea. The precision of the directions confirms the vision's divine origin.
Acts 10:33

ἐξαυτῆς οὖν ἔπεμψα πρὸς σέ, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου.

So I sent for you at once, and you were kind enough to come. Now therefore we are all here in the presence of God to hear everything that the Lord has commanded you to say."

KJV Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.

Notes & Key Terms

Translator Notes

  1. Cornelius's words 'we are all here in the presence of God' (enopion tou theou) frame the gathering as a sacred assembly. His readiness to hear 'everything commanded' shows complete openness to divine instruction. This is one of the most receptive audiences in all of Acts.
Acts 10:34

ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν· ἐπ' ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός,

So Peter opened his mouth and said, "Truly I understand that God shows no partiality,

KJV Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

Notes & Key Terms 1 term

Key Terms

προσωπολήμπτης prosopolemptes
"shows partiality" — one who shows partiality, respecter of persons, one who judges by external appearance

A compound word from prosopon ('face') and lambano ('take, receive'). Reflects the Hebrew idiom of 'lifting someone's face' — showing favoritism based on status, ethnicity, or position.

Translator Notes

  1. The phrase 'opened his mouth' (anoixas to stoma) is a Semitic idiom signaling a solemn, weighty declaration. The word prosopolemptes ('one who shows partiality, respecter of persons') appears only here in the New Testament. It derives from the Hebrew nasa panim ('to lift the face'), meaning to show favoritism. Peter's new understanding directly contradicts the ethnic exclusivism he held before the vision.
Acts 10:35

ἀλλ' ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστιν.

However, in every nation he that feareth him, and worketh moral integrity, is accepted with him.

KJV But in every nation he that feareth him, and worketh righteousness, is accepted with him.

Notes & Key Terms

Translator Notes

  1. This verse does not teach salvation by works apart from the gospel — Peter is about to preach Christ. Rather, it declares that God's acceptance is not limited by ethnicity. The person who fears God and practices righteousness, in any nation, is one whom God welcomes to hear the gospel and receive its promise.
Acts 10:36

τὸν λόγον ὃν ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ — οὗτός ἐστιν πάντων κύριος —

As for the word that he sent to the children of Israel, proclaiming the good news of peace through Jesus Christ — he is Lord of all —

KJV The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

Notes & Key Terms

Translator Notes

  1. The grammatical structure is difficult; the sentence begins here but does not resolve easily until verse 37. The parenthetical declaration 'he is Lord of all' (houtos estin panton kyrios) is theologically explosive in this setting: if Jesus is Lord of all, not just of Israel, then Gentiles are included in his lordship. The phrase 'good news of peace' (euangelizomenos eirenen) echoes Isaiah 52:7.
  2. [TCR Cross-Reference] Quotes Isaiah 52:7. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Acts 10:37

ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθ' ὅλης τῆς Ἰουδαίας, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάννης,

You know what happened throughout Judea, beginning in Galilee after the baptism that John proclaimed —

KJV That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;

Notes & Key Terms

Translator Notes

  1. Peter assumes his audience has heard about Jesus's ministry — the events were widely known. The summary that follows (vv. 37-43) is a compressed kerygma (gospel proclamation) covering Jesus's ministry, death, and resurrection, structured similarly to the Gospel of Mark.
Acts 10:38

Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ' αὐτοῦ.

How God anointed Jesus of Nazareth with the Holy Ghost and with authority — who traveled concerning doing good, and healing all that were oppressed of the devil. For God was with him.

KJV How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

Notes & Key Terms

Translator Notes

  1. The verb echrisen ('anointed') connects Jesus to his title Christos ('Anointed One'). The anointing refers to Jesus's baptism and the Spirit's descent (Luke 3:22). The description of Jesus 'doing good and healing' (euergeton kai iomenos) is the most concise summary of Jesus's ministry in the New Testament. The phrase 'God was with him' echoes the Emmanuel theme.
Acts 10:39

καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ ἐν Ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου.

We are witnesses of everything he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree,

KJV And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

Notes & Key Terms

Translator Notes

  1. Peter claims eyewitness authority (hemeis martyres, 'we are witnesses'). The phrase 'hanging on a tree' (kremasantes epi xylou) alludes to Deuteronomy 21:22-23, where one hung on a tree is 'cursed by God.' This Old Testament allusion appears repeatedly in early Christian preaching (Acts 5:30, Galatians 3:13) as part of the scandal and theology of the cross.
  2. [TCR Cross-Reference] Echoes Deuteronomy 21:22-23. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Acts 10:40

τοῦτον ὁ θεὸς ἤγειρεν τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι,

God raised him on the third day and allowed him to be seen openly.

KJV Him God raised up the third day, and shewed him openly;

Notes & Key Terms

Translator Notes

  1. The contrast is sharp: 'they put him to death' (v. 39) but 'God raised him' (v. 40). Human violence is overturned by divine action. The verb edoken ('gave, caused') with emphane genesthai ('to become visible') suggests that the resurrection appearances were God's deliberate act of disclosure, not something Jesus did independently.
Acts 10:41

οὐ παντὶ τῷ λαῷ, ἀλλὰ μάρτυσιν τοῖς προκεχειροτονημένοις ὑπὸ τοῦ θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν·

Not to all the people, but to witnesses chosen before of God, indeed to us, who did consume and feast with him after he rose from the dead.

KJV Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.

Notes & Key Terms

Translator Notes

  1. The risen Jesus appeared not to the general public but to chosen witnesses (martusin tois prokecheirotonemenois). The detail of eating and drinking with the risen Jesus (synephagomen kai synepiomen) emphasizes the bodily, physical reality of the resurrection — this was not a ghost or a vision but a person who shared meals.
Acts 10:42

καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν.

He commanded us to preach to the people and to testify that he is the one appointed by God as judge of the living and the dead.

KJV And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

Notes & Key Terms

Translator Notes

  1. Jesus is presented not only as Savior but as judge (krites) — the one who will evaluate all humanity, both living and dead. The verb horismenos ('appointed, designated') is related to the English word 'horizon' — God has set the boundary of final judgment in the person of Jesus.
Acts 10:43

τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.

To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name."

KJV To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

Notes & Key Terms

Translator Notes

  1. Peter grounds the gospel in the prophetic witness of the entire Old Testament — 'all the prophets' (pantes hoi prophetai). The offer of forgiveness is universal: 'everyone who believes' (panta ton pisteuonta), with no ethnic qualification. This is the climax of Peter's sermon, and the Spirit will dramatically confirm it in the next verse.
Acts 10:44

Ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον.

While Peter was still speaking these words, the Holy Spirit fell on all who were hearing the message.

KJV While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

Notes & Key Terms

Translator Notes

  1. The Spirit interrupts Peter's sermon — he is 'still speaking' (eti lalountos) when the Spirit falls. God does not wait for Peter to finish, issue an altar call, or baptize. The verb epepesen ('fell upon') conveys sudden, powerful, uninvited arrival. This is the Gentile Pentecost — the Spirit's sovereign act that settles the question of Gentile inclusion before any human decision can be made.
Acts 10:45

καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ ὅσοι συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται·

The circumcised believers who had come with Peter were astonished, because the gift of the Holy Spirit had been poured out even on the Gentiles.

KJV And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

Notes & Key Terms

Translator Notes

  1. The phrase 'circumcised believers' (hoi ek peritomes pistoi) identifies Peter's Jewish Christian companions. Their astonishment (exestesan) reveals how unexpected Gentile inclusion was — even after Peter's vision, they did not anticipate this. The verb ekkechutai ('has been poured out') echoes Joel 2:28 and Acts 2:17-18, explicitly linking this event to Pentecost.
  2. [TCR Cross-Reference] This verse quotes Joel 2:28 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Acts 10:46

ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν. τότε ἀπεκρίθη Πέτρος·

For they heard them speaking in tongues and magnifying God. Then Peter declared,

KJV For they heard them speak with tongues, and magnify God. Then answered Peter,

Notes & Key Terms

Translator Notes

  1. The evidence of the Spirit's presence is the same as at Pentecost: speaking in tongues (glossais) and praising God. This parallel is essential to Luke's argument — the same Spirit, the same manifestation, the same gift given to Gentiles as to Jews. No additional requirement can be imposed.
Acts 10:47

μήτι τὸ ὕδωρ δύναται κωλῦσαί τις τοῦ μὴ βαπτισθῆναι τούτους, οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς;

"Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?"

KJV Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

Notes & Key Terms

Translator Notes

  1. Peter's rhetorical question expects a negative answer: no one can deny baptism to those whom God has already accepted. The phrase 'just as we have' (hos kai hemeis) is the decisive argument — the Gentiles' experience is identical to the apostles' own. Water baptism follows Spirit baptism as confirmation, not as prerequisite.
Acts 10:48

προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.

And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay for some days.

KJV And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

Notes & Key Terms

Translator Notes

  1. Peter commands baptism 'in the name of Jesus Christ' (en to onomati Iesou Christou), the standard formula in Acts (cf. 2:38, 8:16, 19:5). The invitation to stay (epimeinai) indicates table fellowship — Peter remains in a Gentile household, sharing meals and life with the newly baptized. The barrier has been permanently broken.
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