Acts 10

In the city of Caesarea there was a man named Cornelius. He was a centurion, a Roman officer over about a hundred soldiers, in the regiment called the Italian Regiment.

1There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,

NoteCaesarea was a harbor city on the Mediterranean coast, built by Herod the Great and named for the emperor. It was the seat of the Roman governor of Judea and the base of the Roman garrison, and its population was largely Gentile. The KJV's "band" translates the word for a cohort, a unit of roughly six hundred men; the Italian cohort was a body of auxiliary troops associated with Italy. A centurion commanded a subdivision of such a unit.

2He was a religious man. He and everyone in his household honored God. He gave generous gifts of money to people in need, and he prayed to God regularly.

2A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

Note"Feared God" is close to a technical term here. Some Gentiles attached themselves to the synagogue, worshiped the God of Israel and kept much of the Jewish way of life without becoming full converts, which for a man meant circumcision. Such people were known as God-fearers and stood at the edge of the Jewish community without belonging to it. "Alms" means money or goods given to the poor, which Jews regarded as one of the central acts of piety.

3One day, at about three in the afternoon, he clearly saw a vision. An angel of God came to him and said, "Cornelius."

3He 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.

NoteHours were counted from about six in the morning, so the ninth hour is about three in the afternoon. That was one of the fixed times of Jewish prayer, matching the hour of the afternoon sacrifice in the Temple.

4Cornelius stared at the angel and was afraid. He said, "What is it, Lord?" The angel said to him, "Your prayers and your gifts to the poor have gone up to God, and he has taken notice of them.

4And 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.

Note"A memorial before God" borrows the language of the grain offering, where a handful was burned as a "memorial" and the rest went to the priests. To say prayers and gifts have "come up for a memorial" is to say they rose like the smoke of an offering and that God has taken account of them.

5Now send men to the town of Joppa and ask a man named Simon, who is also called Peter, to come here.

5And now send men to Joppa, and call for one Simon, whose surname is Peter:

NoteJoppa is the old port town now swallowed up by modern Tel Aviv, roughly thirty miles down the coast from Caesarea. "Surname" in 1611 did not mean a family name. It meant an additional name given to a person, so Simon's added name is Peter.

6He is staying with a man named Simon, a tanner, who works with animal hides. His house is by the sea. Peter will tell you what you ought to do."

6He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.

NoteA tanner turned animal skins into leather, work that meant handling carcasses and soaking hides in lime and urine. The trade left a man ritually unclean much of the time and it smelled, so tanneries were pushed to the edge of a town and near water, which is why this house is by the sea.

7When the angel who spoke to him had gone, Cornelius called two of his household servants and a religious soldier who was one of his regular attendants.

7And 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;

8He told them everything that had happened, and then he sent them to Joppa.

8And when he had declared all these things unto them, he sent them to Joppa.

9The next day, while those men were traveling and getting close to the city, Peter went up on the flat roof of the house to pray. It was about noon.

9On 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:

NoteHouse roofs were flat and were used as extra living space, for drying produce, sleeping in hot weather and being alone. Counting from about six in the morning, the sixth hour is midday.

10He got very hungry and wanted something to eat. But while the meal was being prepared, he fell into a trance.

10And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

11He saw the sky opened, and something coming down toward him. It looked like a large sheet held by its four corners, being lowered to the ground.

11And 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:

Note"A certain vessel" in 1611 English means an object or container of any kind, not a ship. The text then says what kind: something like a large sheet.

12Inside it were all kinds of four-footed animals of the earth, wild animals, animals that crawl on the ground, and birds of the air.

12Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

NoteThe mixture is the point. Jewish law (Leviticus 11 and Deuteronomy 14) sorted creatures into clean, which could be eaten, and unclean, which could not. A sheet holding every kind of four-footed animal, crawling creature and bird necessarily held both kinds together.

13Then a voice said to him, "Get up, Peter. Kill and eat."

13And there came a voice to him, Rise, Peter; kill, and eat.

14But Peter said, "No, Lord. I have never eaten anything impure or unclean."

14But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

NoteTwo different words. "Unclean" is the technical term for what the law rules out as food. "Common" translates a word meaning ordinary or profane, not set apart for God and so made impure by contact; in 1611 "common" carried that sense, and it does not mean widespread. Keeping these food rules had become a mark of Jewish identity under foreign rule, and Jews had died rather than break them.

15The voice spoke to him a second time: "Do not call impure what God has made clean."

15And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

16This happened three times. Then the sheet was taken back up into the sky.

16This was done thrice: and the vessel was received up again into heaven.

17Peter was puzzled, wondering to himself what the vision he had seen could mean. Just then the men Cornelius had sent had asked where Simon's house was, and they were standing at the gate.

17Now 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,

Note"Doubted in himself" in 1611 means was perplexed or at a loss over what he had seen. It does not mean he was wavering in belief.

18They called out and asked whether Simon, who was also called Peter, was staying there.

18And called, and asked whether Simon, which was surnamed Peter, were lodged there.

19While Peter was still thinking about the vision, the Spirit said to him, "Listen, three men are looking for you.

19While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.

20So get up, go downstairs, and go with them. Do not hesitate, because I have sent them."

20Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

Note"Doubting nothing" translates a verb that can mean either hesitating or making distinctions between people. Both senses are live in this chapter.

21So Peter went down to the men who had been sent to him from Cornelius. He said, "I am the man you are looking for. Why have you come?"

21Then 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?

22They said, "Cornelius the centurion sent us. He is an upright man who honors God, and all the Jewish people speak well of him. A holy angel told him to send for you to come to his house, so he could hear what you have to say."

22And 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.

NoteJudea was occupied territory and Roman soldiers were the instrument of that occupation, so an officer of that army spoken well of by the Jewish population was out of the ordinary.

23So Peter invited them in and gave them a place to stay. The next day he got ready and went with them, and some of the believers from Joppa went along with him.

23Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

24The day after that, they arrived in Caesarea. Cornelius was waiting for them. He had called together his relatives and close friends.

24And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.

NoteThe road from Joppa to Caesarea ran about thirty miles up the coast, roughly two days on foot, which is why the party sets out one day and arrives the next.

25As Peter was coming in, Cornelius met him, fell down at his feet, and bowed low to worship him.

25And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.

NoteFalling at a person's feet was a recognized gesture of respect toward a superior in the ancient world, but the word the KJV renders "worshipped" is the one used for prostration before a god or a king. The exchange that follows turns on which of the two is meant.

26But Peter lifted him up and said, "Stand up. I am only a man myself."

26But Peter took him up, saying, Stand up; I myself also am a man.

27As Peter went on talking with him, he walked inside and found a large group of people gathered there.

27And as he talked with him, he went in, and found many that were come together.

28He said to them, "You know that it is against our law for a Jewish man to spend time with someone from another nation or to visit his home. But God has shown me that I should not call any person impure or unclean.

28And 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.

NoteNo written law of Moses forbids a Jew to enter a Gentile's house. What Peter refers to is the custom that had grown up around the purity rules: a Gentile household was assumed to hold unclean food and objects, so entering one risked defilement. The KJV's "unlawful" covers settled custom of this sort as well as written law.

29That is why I came without objecting when you sent for me. So I am asking, why did you send for me?"

29Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

Note"Without gainsaying" means without objecting. "Gainsay" is an old English word meaning to speak against or contradict.

30Cornelius said, "Four days ago I was fasting until this time of day. At three in the afternoon I was praying in my house, and suddenly a man in shining clothes stood in front of me.

30And 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,

NoteAncient people counted inclusively, so "four days ago" means the fourth day back with today counted as one. Fasting means going without food, here as part of prayer.

31He said, 'Cornelius, God has heard your prayer, and he has remembered your gifts to the poor.

31And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

32So send someone to Joppa and ask Simon, who is also called Peter, to come here. He is staying in the house of Simon the tanner, by the sea. When he comes, he will speak to you.'

32Send 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.

33So I sent for you right away, and you were kind to come. Now we are all here in God's presence, ready to hear everything the Lord has commanded you to say."

33Immediately 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.

NoteIn 1611 English "of" often means "by": "commanded thee of God" is commanded by God. The same use runs through Peter's speech in "oppressed of the devil," "chosen before of God" and "ordained of God."

34Then Peter began to speak. He said, "I really do understand now that God does not treat one person as better than another.

34Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

Note"Respecter of persons" renders a Greek idiom built on "receiving the face," that is, deciding a case by who someone is rather than by the merits. It was the standard legal term in 1611 for a judge who took sides according to rank, wealth or nationality, and it has nothing to do with respect in the modern sense.

35In every nation, anyone who honors him and does what is right is welcome to him.

35But in every nation he that feareth him, and worketh righteousness, is accepted with him.

36God sent his message to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all.

36The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

Note"The word" here means the message or announcement. "Preaching peace" uses the verb behind the noun translated "gospel," meaning to announce good news, the word used for a herald's proclamation.

37You know what happened all over Judea. It started in Galilee, after the baptism that John preached about.

37That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;

Note"Published" in 1611 means proclaimed openly and has nothing to do with printing. The baptism John preached was a call to Jews to be dipped in the Jordan as a sign of turning from sin. Washing for ritual purity was familiar in Judaism; what was unusual was a single immersion demanded of the whole nation.

38You know how God poured out the Holy Spirit and power on Jesus of Nazareth. Jesus went from place to place doing good and healing everyone who was under the devil's power, because God was with him.

38How 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.

NoteTo anoint was to pour oil on the head, the ceremony that installed a king or a priest in Israel. The title Christ, and the Hebrew word Messiah behind it, both mean "anointed one." Here the anointing is with the Spirit and with power rather than with oil. On "Holy Ghost": in 1611 "ghost" simply meant spirit, and the KJV uses Holy Ghost and Holy Spirit for the same phrase.

39We saw everything he did, both in the land of the Jews and in Jerusalem, and we can tell you about it. They killed him by hanging him on a tree.

39And 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:

NoteThe word the KJV renders "tree" means wood, and is used elsewhere for the cross. The phrasing echoes Deuteronomy 21:23, where a body left hanging on wood after execution is called accursed. Crucifixion itself was a Roman penalty reserved for slaves, rebels and people without Roman citizenship.

40But God raised him back to life on the third day and let him be seen.

40Him God raised up the third day, and shewed him openly;

Note"Shewed him openly" translates a phrase meaning caused him to become visible. "Shew" is the old spelling of show. The next verse immediately limits who saw him, so "openly" does not mean in public view.

41He was not seen by all the people, but by the witnesses God had chosen ahead of time. That is us. We ate and drank with him after he rose from the dead.

41Not 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.

42He ordered us to preach to the people and to declare that he is the one God appointed to judge the living and the dead.

42And 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.

Note"Quick" in 1611 means living, as in the old phrase "the quick and the dead." "Ordained" means appointed or designated to an office.

43All the prophets say the same about him: everyone who trusts in him receives forgiveness of sins through his name."

43To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

Note"Remission" means release or cancellation, the word used for letting a debt go or setting a prisoner free. "Give witness" means testify, the language of a courtroom.

44While Peter was still saying these words, the Holy Spirit came down on everyone who was listening to the message.

44While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

45The Jewish believers who had come with Peter were amazed, because the gift of the Holy Spirit had been poured out on people from other nations too.

45And 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.

Note"They of the circumcision" means the Jewish believers, identified by the surgical mark given to every Jewish boy on the eighth day as the sign of belonging to the covenant people. "Gentiles" is the ordinary word for everyone who is not Jewish. The astonishment is that the mark now appears not to mark off who receives the Spirit.

46They heard them speaking in other languages and praising God. Then Peter said,

46For they heard them speak with tongues, and magnify God. Then answered Peter,

Note"Speak with tongues" translates a phrase meaning to speak in tongues or languages. The Greek can mean real human languages the speakers had never learned, as at Pentecost in Acts 2, or unintelligible ecstatic speech. The text here does not settle which is meant.

47"Can anyone refuse them the water to be baptized? They have received the Holy Spirit just as we did."

47Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

48So he gave orders for them to be baptized in the name of the Lord. Then they asked him to stay with them for a few days.

48And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

NoteManuscripts differ at this point: some read "in the name of the Lord," others "in the name of Jesus Christ." "Tarry certain days" means stay for a few days.