The word originally means necessary; hence of those who are bound by necessary or natural ties; blood-relations. But as relatives or kinsmen is expressed by συγγενεῖς, this must be taken in the sense of intimate friends, a meaning which it has in later Greek writers.

An unfortunate translation, according to modern English usage, but justified by the usage of earlier English, according to which to worship meant simply to honor. Worship is worthship, or honor paid to dignity or worth. This usage survives in the expressions worshipful and your worship. In the marriage-service of the English Church occurs the phrase, "With my body I thee worship." So Wycliffe renders Matthew 19:19, "Worship thy father and thy mother;" and John 12:26, "If any man serve me, my Father shall worship him." Here the meaning is that Cornelius paid reverence by prostrating himself after the usual oriental manner.

The word is peculiar to Peter, being used only here and 1 Peter 4:3. See note there. It emphasizes the violation of established order, being from the same root as τίθημι, to lay down or establish. The Jews professed to ground this prohibition on the law of Moses; but there is no direct command in the Mosaic law forbidding Jews to associate with those of other nations. But Peter's statement is general, referring to the general practice of the Jews to separate themselves in common life from uncircumcised persons. Juvenal says that the Jews were taught by Moses "not to show the way except to one who practises the same rites, and to guide the circumcised alone to the well which they seek" (Sat., xiv., 104, 105). Tacitus also says of the Jews that "among themselves they are inflexibly faithful, and ready with charitable aid, but hate all others as enemies. They keep separate from all strangers in eating, sleeping, and matrimonial connections" ("Histories," v., 5).

Of another nation (ἀλλοφύλῳ)

Only here in New Testament. Used of the Philistines, 1 Samuel 13:3-5 (Sept.).

Me

Emphatic, by contrast with ye. "Ye know," etc., "but God hath showed me."

More strictly, for what reason.

Lit., from the fourth day; reckoning backward from the day on which he was speaking.

I was fasting, and

The best texts omit.

At the ninth hour I prayed (τὴν ἐννάτην προσευχόμενος)

Lit., praying during the ninth hour. With the omission of I was fasting, and, the rendering is as Rev., Four days ago, until this hour, I was keeping the ninth hour of prayer.

Rev., saith. The historical present, giving vividness to the narrative.

You have done a courteous and handsome thing in coming. Compare 3 John 1:5, 3 John 1:6.

See on Acts 4:13.

Respecter of persons (προσωπολήμπτης)

See on respect of persons, James 2:1. Only here in New Testament.

The message.

The contents of the message: the report or history which it proclaimed.

See on Christ, Matthew 1:1.

Went about (διῆλθεν)

Lit., went through (the country). Compare Acts 8:4.

And healing

The and (καὶ) has a particularizing force: doing good, and in particular, healing.

Oppressed (καταδυναστευομένους)

Only here and James 2:6, on which see note.

The best texts insert καὶ, also: "whom also they slew;" also having an incressive force. They added this crowning atrocity to other persecutions.

Tree

See on Luke 23:31.

Lit., gave him to become manifest. Compare, for the construction, Acts 2:27.

Only here in New Testament. The simple verb χειροτονέω, to appoint, occurs Acts 14:23; 2 Corinthians 8:19; and originally means to stretch out the hand for the purpose of giving a vote. Hence to elect by show of hands, and generally to appoint. Plato uses the word of the election of leaders of choruses ("Laws," 765). In later ecclesiastical usage it signified ordain, as bishops or deacons.

Who (οἵτινες)

The compound pronoun marks them more strongly as belonging to the class of eye-witnesses.

See on Acts 2:40.

Remission

See on Luke 3:3; and James 5:15.

As in the Lord's prayer: not simply the title, but all that is embraced and expressed by the name: Christ's "entire perfection, as the object revealed to the believer for his apprehension, confession, and worship" (Meyer).

The only example of the bestowment of the Spirit before baptism.

From this point Luke distinguishes Christians into two classes - those of the circumcision and those of the uncircumcision; calling the former, Jews, and the latter Gentiles or Greeks.

Were amazed

See on Acts 2:7.

Note the article: the water; co-ordinating the water with the Spirit (see 1 John 5:8), and designating water as the recognized and customary element of baptism.

More correctly, "throughout Judaea."

See on Acts 10:45.

An indignant expression. See Ephesians 2:11.

Graphically indicating the solemn purport of the speech (compare Luke 12:1), or perhaps, in connection with expounded, his beginning with the first circumstances and going through the whole list of incidents.

See on Matthew 7:3; Luke 22:24, Luke 22:27.

The Rev. renders making no distinction, taking the verb in its original sense, which is to separate or distinguish. The rendering seems rather strained, doubting being a common rendering in the New Testament and giving a perfectly good sense here. See Matthew 21:21; Mark 11:23, and note on James 1:6. It was natural that Peter should hesitate.

The six brethren

The men of Joppa who had gone with Peter to Cornelius, and had accompanied him also to Jerusalem, either as witnesses for him or for their own vindication, since they had committed the same offence.

It has the definite article: "the angel," mentioned in ch. 10.

Better, as Rev., if.

The like (ἴσην)

Lit., equal; making them, equally with us, recipients of the Holy Spirit.

On the technical expression, the dispersion, see on 1 Peter 1:1. Not so used here.

Some, however, read Ἑλληνιστὰς, the Grecian Jews. See on Acts 6:1. The express object of the narrative has been to describe the admission of Gentiles into the church. There would have been nothing remarkable in these men preaching to Hellenists who had long before been received into the church, and formed a large part of the church at Jerusalem. It is better to follow the rendering of A. V. and Rev., though the other reading has the stronger MS. evidence. Note, also, the contrast with the statement in Acts 11:19, to the Jews only. There is no contrast between Jews and Hellenists, since Hellenists are included in the general term Jews.

Originally, placing in public; setting before. Hence of the shew-bread, the loaves set forth before the Lord (see on Mark 2:26). Something set before one as an object of attainment: a purpose.

More than strictly upright. Compare Romans 5:7, where it is distinguished from δίκαιος, just or righteous. "His benevolence effectually prevented him censuring anything that might be new or strange in these preachers to the Gentiles, and caused him to rejoice in their success" (Gloag).

Strictly, like our "hunt up" (ἀνά).

The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; to be called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, "John the Smith," "Philip the Armorer;" a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3.

The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title - the Anointed - but using it as a personal name, which they converted into a party name.

See on Luke 7:26.

See on Luke 2:1.

Lit., according as any one of them was prospered. The verb is from εὔπορος, easy to pass or travel through ; and the idea of prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning originally to travel. Hence, to bid one farewell is to wish him a prosperous journey. Compare God-speed. So the idea here might be rendered, as each one fared well.

To send relief (εἰς διακονίαν πέμψαι)

Lit., to send for ministry.

More correctly, that juncture. See on Acts 1:7. The date is A. D. 44.

Herod the king

Called also Agrippa, and commonly known as Herod Agrippa I., the grandson of Herod the Great.

Stretched forth his hands (ἐπέβαλεν τὰς χεῖρας)

Lit., laid on his hands. The A. V. is wrong, and so is the Rev. Render, laid hand, on certain of the church to afflict them.

Vex (κακῶσαι)

Vex is used in the older and stronger sense of torment or oppress. See Exodus 22:21; Numbers 25:17; Matthew 15:22. Its modern usage relates rather to petty annoyances. Rev., better, afflict.

While the martyrdom of Stephen is described at length, that of James, the first martyr among the apostles, is related in two words.

Rev., seize. Lit., he added to take. A Hebrew form of expression. Compare Luke 19:11, he added and spake; Luke 20:12, again he sent a third; lit., he added to send.