New Testament in a Year

Footnotes

1. Acts 10:24 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
2. Acts 10:24 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
3. Acts 10:24 tn Normally προσδοκάω (prosdokaō) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
4. Acts 10:25 tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
5. Acts 10:25 tn Grk “meeting him.” The participle συναντήσας (sunantēsas) has been translated as a finite verb due to requirements of contemporary English style.
6. Acts 10:25 tn Grk “falling at his feet, worshiped.” The participle πεσών (pesōn) has been translated as a finite verb due to requirements of contemporary English style.
7. Acts 10:25 sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.
8. Acts 10:26 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
9. Acts 10:26 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anthrōpos) has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
10. Acts 10:27 tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
11. Acts 10:27 tn Or “many people assembled.”
12. Acts 10:28 tn Here ὡς (hōs) is used like ὅτι (hoti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
13. Acts 10:28 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
14. Acts 10:28 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiō).
15. Acts 10:28 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
16. Acts 10:28 tn This is a generic use of ἄνθρωπος (anthrōpos).
17. Acts 10:28 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
18. Acts 10:29 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemphtheis) has been taken temporally and converted to an active construction which is less awkward in English.
19. Acts 10:29 tn Grk “ask for what reason.”
20. Acts 10:30 tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
21. Acts 10:30 tn Grk “said.”
22. Acts 10:30 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
23. Acts 10:30 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
24. Acts 10:31 tn Or “your gifts to the needy.”
25. Acts 10:31 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
26. Acts 10:32 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
27. Acts 10:33 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalōs poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomenos) has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
28. Acts 10:33 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enōpion tou theou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
29. Acts 10:33 tn Or “to hear everything.”
30. Acts 10:33 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
31. Acts 10:34 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
32. Acts 10:34 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
33. Acts 10:35 sn See Luke 24:47.
34. Acts 10:35 tn Or “shows reverence for him.”
35. Acts 10:35 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.sn Note how faith and response are linked here by the phrase and does what is right.
36. Acts 10:36 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
37. Acts 10:36 tn Grk “the word.”
38. Acts 10:36 tn Grk “to the sons.”
39. Acts 10:36 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
40. Acts 10:36 tn Or “by.”
41. Acts 10:36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
42. Acts 10:36 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
43. Acts 10:37 tn Or “proclaimed.”
44. Acts 10:38 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
45. Acts 10:38 tn Or “how.” The use of ὡς (hōs) as an equivalent to ὅτι (hoti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
46. Acts 10:38 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
47. Acts 10:38 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
48. Acts 10:38 sn See Acts 7:9.
49. Acts 10:39 tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
50. Acts 10:39 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
51. Acts 10:39 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
52. Acts 10:39 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
53. Acts 10:40 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
54. Acts 10:40 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
55. Acts 10:41 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
56. Acts 10:41 sn Ate and drank. See Luke 24:35-49.
57. Acts 10:42 tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
58. Acts 10:42 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
59. Acts 10:42 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
60. Acts 10:42 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
61. Acts 10:42 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
62. Acts 10:42 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
63. Acts 10:43 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
64. Acts 10:43 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
65. Acts 10:44 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
66. Acts 10:44 tn Or “word.”
67. Acts 10:45 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
68. Acts 10:45 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
69. Acts 10:45 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
70. Acts 10:45 tn Or “because.”
71. Acts 10:45 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumatos) is a genitive of apposition; the gift consists of the Spirit.
72. Acts 10:45 sn The gift of the Holy Spirit had been poured out. Cf. the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
73. Acts 10:46 tn Or “extolling,” “magnifying.”
74. Acts 10:47 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
75. Acts 10:47 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
76. Acts 10:48 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
77. Acts 10:48 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.