The Meaning of Acts 10:1 Explained

Acts 10:1

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

YLT: And there was a certain man in Caesarea, by name Cornelius, a centurion from a band called Italian,

Darby: But a certain man in Caesarea, by name Cornelius, a centurion of the band called Italic,

ASV: Now there was a certain man in Caesarea, Cornelius by name, a centurion of the band called the Italian band ,

KJV Reverse Interlinear

<1161> There was  a certain  man  in  Caesarea  called  Cornelius,  a centurion  of  the band  called  the Italian  [band], 

What does Acts 10:1 Mean?

Verse Meaning

Caesarea stood on the Mediterranean coast about30 miles north of Joppa. Formerly its name was Strato"s Tower, but Herod the Great renamed it in honor of Augustus Caesar, his patron who was the adopted heir of Julius Caesar. "Sebaste" is the Greek equivalent of the Latin "Augustus." Herod the Great had modernized the city, made it the provincial capital of Judea (Pilate lived there), and built its magnificent harbor. It was at this time the major Roman seaport for Palestine and its most important center of Roman government and military activity. [1]
Cornelius was a common Roman name. [2] Centurions were non-commissioned officers of the Roman army who each commanded100 soldiers and were on about the same level of authority as a captain in the United States army. A "cohort" contained600 soldiers, and Cornelius" cohort had connections with Italy. [3] Every reference to centurions in the New Testament is positive ( Matthew 8:5-10; Matthew 27:54; Mark 15:44-45; Acts 22:25-26; Acts 23:17-18; Acts 27:6; Acts 27:43). These men were "the backbone of the Roman army." [4] Cornelius was similar to the centurion of Luke 7:1-10 (see especially Acts 10:5).
"The legion was the regiment [5] of the Roman army, and it consisted nominally of6000 men. Each legion was divided into ten cohorts [6], and again each cohort contained six centuries or "hundreds" of men [7]. The officer in command of a cohort was called a tribune or in the Greek chiliarch: Such was Claudius Lysias of xxi31and xxiii26. A century was under a centurion or kekatontarch." [8]
Cornelius represents a new type of person to whom the gospel had not gone before, as recorded in Acts. The Ethiopian eunuch was also a Gentile, but the Jews viewed his occupation favorably. There was nothing about his occupation that would have repulsed the Jews. However, Cornelius, in addition to being a Gentile, was a member of Israel"s occupying army. The Jews would have avoided him because of his occupation even though he possessed an admirable character and was friendly to the Jews.
It is interesting to note that the first Gentile Jesus dealt with during His ministry was a Roman centurion and Hebrews , too, believed. In response to that man"s faith Jesus announced that many would come from among the Gentiles to join Jews in the kingdom of heaven ( Matthew 8:11).

Context Summary

Acts 10:1-16 - Guidance For Men Who Pray
At this point the Church took a new departure, and the gospel broke over the walls of Jewish exclusiveness and was preached for the first time to pure-blooded Gentiles. Caesarea, built by the great Herod, was practically a Roman city, and the official seat of the Roman government in Judea. Cornelius was an officer of high rank, and it would seem naturally of noble character. He had no sympathy with the religious fables and sensuous indulgence of his time, and was attracted to the Jewish faith, which stood alone in the world for pure and undefiled conceptions of God. He adopted some of its characteristic features-its hours of prayer, its practice of fasting, and its almsgiving.
He had apparently set apart the whole of this memorable day for earnest inquiry as to the way of salvation, and as the sun was declining an angel brought the necessary indication of the steps that he should take. In the meanwhile God was about to prepare Peter to bring Cornelius into the perfect light. On the following day, as the messengers of Cornelius were nearing Joppa, the vision of a redeemed world from which Hebrew restrictions had vanished, opened to the Apostle a new and wider conception of God's purpose. [source]

Chapter Summary: Acts 10

1  Cornelius, a devout man, being commanded by an angel, sends for Peter,
11  who by a vision is taught not to despise the Gentiles;
17  and is commanded by the Spirit to go with the messenger to Caesarea
25  Cornelius shows the occasion of his sending for him
34  As he preaches Christ to Cornelius and his company,
44  the Holy Spirit falls on them, and they are baptized

Greek Commentary for Acts 10:1

Cornelius [Kornēlios)]
The great Cornelian family of Rome may have had a freedman or descendant who is centurion See Matthew 8:5. These Roman centurions always appear in a favourable light in the N.T. (Matthew 8:5; Luke 7:2; Luke 23:47; Acts 10:1; Acts 22:25; Acts 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. [source]
Of the band called the Italian [ek speirēs tēs kaloumenēs Italikēs)]
A legion had ten cohorts or “bands” and sixty centuries. The word speirēs (note genitive in ̇es like the Ionic instead of ̇as) is here equal to the Latin cohors. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless. [source]
Centurion []
See on Luke 7:2. [source]
Band [σπείρης]
See on Mark 15:16. [source]
Italian []
Probably because consisting of Roman soldiers, and not of natives of the country. [source]

Reverse Greek Commentary Search for Acts 10:1

Matthew 15:11 This defileth the man [τουτο κοινοι τον αντρωπον]
This word is from κοινος — koinos which is used in two senses, either what is “common” to all and general like the Koiné Greek, or what is unclean and “common” either ceremonially or in reality. The ceremonial “commonness” disturbed Peter on the housetop in Joppa (Acts 10:14). See also Acts 21:28; Hebrews 9:13. One who is thus religiously common or unclean is cut off from doing his religious acts. “Defilement” was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: [source]
Mark 5:42 Astonishment [ἐκστάσει]
Better Rev., amazement, which carries the sense of bewilderment. Ἔκστασις , of which the English ecstasy is a transcript, is from ἐκ , out of, and ἵστημι ,to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified sense, as here, Mark 16:8; Luke 5:26; Acts 3:10, of amazement, often coupled withfear. In Acts 10:10; Acts 11:5; Acts 22:17, it is used in the sense of our word ecstasy, and is rendered trance. [source]
Mark 3:27 His goods [τὰ σκεύη]
Lit., his vessels. So Wyc. Compare Mark 11:16; Acts 9:15; Acts 10:11; 2 Timothy 2:20. The special object of the robber may be precious vessels of gold or silver; but the word is probably used in its general sense of household gear. [source]
Mark 7:19 Making all meats clean [καταριζων παντα τα βρωματα]
This anacoluthon can be understood by repeating he says It was a riddle to Peter as late as that day. “Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness” (Vincent). The two chief words in both incidents, here and in Acts, are defile “What God cleansed do not thou treat as defiled” (Acts 10:15). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: [source]
Mark 7:2 With defiled, that is unwashen hands [κοιναις χερσιν τουτ εστιν ανιπτοις]
Associative instrumental case. Originally koinos meant what was common to everybody like the Koiné Greek. But in later Greek it came also to mean as here what is vulgar or profane. So Peter in Acts 10:14 “common and unclean.” The next step was the ceremonially unclean. The emissaries of the Pharisees and the scribes from Jerusalem had seen “some of the disciples” eat without washing their hands, how many we are not told. Swete suggests that in going through the plain the disciples were seen eating some of the bread preserved in the twelve baskets the afternoon before across the lake. There was no particular opportunity to wash the hands, a very proper thing to do before eating for sanitary reasons. But the objection raised is on ceremonial, not sanitary, grounds. [source]
Luke 7:2 Centurion [ἑκατοντάρχου]
From ἕκατον , a hundred, and ἄρχω , to command. Commander of a hundred men. Mark uses κεντυρίων , a Graecized form of the Latin word centurio. Acenturia was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the captain of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or σπεῖραι , bands, as” the Italian band,” of which Cornelius was a centurion (Acts 10:1). The commanders of these cohorts were called chiliarchs, or chief captains (John 18:12, Rev.). Each cohort contained six centuries, or companies, of which the commanders were called centurions. The duty of the centurion was chiefly confined to the regulation of his own corps, and the care of the watch. The badge of his office was the vitis, or vine-stock. He wore a short tunic, and was also known by letters on the crest of his helmet. Dean Howson (“Companions of St. Paul”) remarks on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the one at the cross, and Julius, who escorted Paul to Rome. See Acts 10:1. [source]
Luke 15:26 He inquired [επυντανετο]
Imperfect middle, inquired repeatedly and eagerly.What these things might be (τι αν ειη ταυτα — ti an eiē tauta). Not “poor” Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Acts 17:18. In Acts 10:17 we have the construction with αν ειη — an eiē of the direct retained in the indirect question. So also in Luke 1:62: See Robertson, Grammar, p. 1044. [source]
Luke 15:26 What these things might be [τι αν ειη ταυτα]
Not “poor” Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Acts 17:18. In Acts 10:17 we have the construction with αν ειη — an eiē of the direct retained in the indirect question. So also in Luke 1:62: See Robertson, Grammar, p. 1044. [source]
Luke 7:2 Centurion‘s servant [εκατονταρχου τινος δουλος]
Slave of a certain centurion (Latin word centurio, commander of a century or hundred). Mark 15:39, Mark 15:44 has the Latin word in Greek letters, χεντυριο — kenturiōn The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Luke 23:47. The Greek has two forms of the word, both from κεντυριων — hekaton hundred, and εκατον — archō to rule, and they appear to be used interchangeably. So we have αρχω — hekatontarchos here, the form is -εκατονταρχος — archos and αρχος — hekatontarchēs the form is -εκατονταρχης — archēs in Luke 7:6. The manuscripts differ about it in almost every instance. The -αρχης — archos form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Luke 7:2 and the accusative singular in Acts 22:25. See like variation between them in Matthew 8:5, Matthew 8:8 (-αρχος — archos) and Matthew 8:13 So also -αρχηι — archon (Acts 22:25) and -αρχον — archēs (Acts 22:26). [source]
John 1:39 He dwelt [μένει]
The present tense. Literally, they saw where he dwelleth. For a similar construction see John 2:9; John 4:1; Acts 10:18, etc. [source]
John 18:3 The band of soldiers [την σπειραν]
No word for “of soldiers” in the Greek, but the Latin spira (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in Matthew 27:27; Acts 10:1, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the “officers” as here Dramatic historical present middle indicative. With lanterns and torches Both old words, πανος — phanos only here in N.T., λαμπας — lampas an oil lamp (Matthew 25:1). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. Μετα — Meta is accompanied with and weapons Mark (Mark 14:43) mentions “swords and staves.” Probably the temple guard had weapons as well as the soldiers. [source]
Acts 22:17 I was in a trance [γενέσθαι με ἐν ἐκστάσει]
Rev., more correctly, I fell into a trance; the verb meaning to become, rather than the simple to be. On trance, see note on astonishment, Mark 5:42; and compare note on Acts 10:10. [source]
Acts 10:1 Cornelius [Kornēlios)]
The great Cornelian family of Rome may have had a freedman or descendant who is centurion See Matthew 8:5. These Roman centurions always appear in a favourable light in the N.T. (Matthew 8:5; Luke 7:2; Luke 23:47; Acts 10:1; Acts 22:25; Acts 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. [source]
Acts 1:2 Was received up [ανελημπτη]
First aorist passive indicative of αναλαμβανω — analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις — analēmpsis of the Ascension. Had given commandment (εντειλαμενος — enteilamenos). First aorist middle participle of εντελλω — entellō (from εν — en and τελλω — tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο — hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος — eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
Acts 10:20 Get thee down [katabēthi)]
Second aorist active imperative, at once. Go (poreuou). Present middle imperative, go on. Nothing doubting Another compound of dia old and common verb for a divided mind Note usual negative of the present middle participle, the subjective mēden The notion of wavering (James 1:6) is common with this verb in the middle voice. In Acts 11:12 the aorist active For I (hoti egō). The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter. Peter had heard his name called by the man (Acts 10:19). [source]
Acts 10:20 Nothing doubting [mēden diakrinomenos)]
Another compound of dia old and common verb for a divided mind Note usual negative of the present middle participle, the subjective mēden The notion of wavering (James 1:6) is common with this verb in the middle voice. In Acts 11:12 the aorist active For I (hoti egō). The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter. Peter had heard his name called by the man (Acts 10:19). [source]
Acts 10:20 For I [hoti egō)]
The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter. Peter had heard his name called by the man (Acts 10:19). [source]
Acts 10:28 One of another nation [allophulōi)]
Dative case of an old adjective, but only here in the N.T. Both Juvenal (Sat. XIV. 104, 105) and Tacitus (History, Galatians 2:5) speak of the Jewish exclusiveness and separation from Gentiles. And yet unto (kamoi). Dative of the emphatic pronoun (note position of prominence) with kai (crasis) meaning here “and yet” or adversative “but” as often with kai which is by no means always merely the connective “and” (Robertson, Grammar, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (Acts 10:14) “common and unclean.” It is a long journey that Peter has made. He here refers to “no one” (mēdena), not to “things,” but that is great progress. [source]
Acts 10:28 And yet unto [kamoi)]
Dative of the emphatic pronoun (note position of prominence) with kai Now Peter takes back both the adjectives used in his protest to the Lord (Acts 10:14) “common and unclean.” It is a long journey that Peter has made. He here refers to “no one” (mēdena), not to “things,” but that is great progress. [source]
Acts 10:29 Without gainsaying [anantirrhētōs)]
A privative with compound adverb from anti (back, in return, against) and verbal rhētos (from errhēthēn to speak). Late and rare and here only in the N.T., but the adjective in Acts 19:36. Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius (Acts 10:19-23). Peter‘s objections were made to the Lord in the vision which he did not understand. But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom. [source]
Acts 11:5 Let down [κατιεμενην]
Here agreeing with the “sheet” (οτονην — othonēn feminine), not with “vessel” (σκευος — skeuos neuter) as in Acts 10:11. [source]
Acts 11:8 Came into my mouth [εισηλτεν εις το στομα μου]
Instead of επαγον — ephagon (I ate) in Acts 10:14. Different phrase for the same idea. [source]
Acts 11:10 Was drawn up [ανεσπαστη]
Instead of ανελημπτη — anelēmpthē (was taken up) in Acts 10:16. First aorist passive indicative of ανασπαω — anaspaō old verb, but in N.T. only in Luke 14:5 and here. [source]
Acts 12:9 Followed [ηκολουτει]
Imperfect active, kept on following as the angel had directed (Acts 12:8). That it was true Indirect assertion and so present tense retained. Note “true” Present middle participle, that which was happening. Thought he saw a vision Imperfect active, kept on thinking, puzzled as he was. λεπειν — Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
Acts 12:9 Thought he saw a vision [εδοκει οραμα βλεπειν]
Imperfect active, kept on thinking, puzzled as he was. λεπειν — Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
Acts 12:11 Now I know of a truth [νυν οιδα αλητως]
There was no further confusion of mind that it was an ecstasy as in Acts 10:10. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 a.m. Delivered me (εχειλατο με — exeilato me). Second aorist middle indicative of εχαιρεω — exaireō The Lord rescued me of himself by his angel. Expectation Old word from προσδοκαω — prosdokaō to look for. In the N.T. only here and Luke 21:26. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves. [source]
Acts 15:9 Cleansing their hearts by faith [τηι πιστει καταρισας τας καρδιας αυτων]
Not by works nor by ceremonies. Peter here has a thoroughly Pauline and Johannine idea of salvation for all both Jew and Greek. Cf. Acts 10:15. [source]
Acts 20:11 And eaten [και γευσαμενος]
The word is used in Acts 10:10 of eating an ordinary meal and so might apply to the Αγαπη — Agapē but it suits equally for the Eucharist. The accident had interrupted Paul‘s sermon so that it was observed now and then Paul resumed his discourse. [source]
Acts 21:31 To the chief captain [τωι χιλιαρχωι]
Commander of a thousand men or cohort (Mark 15:16). His name was Claudius Lysias. Of the band (της σπειρης — tēs speirēs). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Acts 10:1; and note on Acts 27:1. The word is the Latin spira (anything rolled up). Note the genitive σπειρης — speirēs instead of σπειρας — speiras (Attic). Was in confusion Present passive indicative of συνχυννω — sunchunnō (see Acts 21:27, συνεχεον — sunecheon). This is what the conspirators had desired. [source]
Acts 21:31 Of the band [της σπειρης]
Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Acts 10:1; and note on Acts 27:1. The word is the Latin spira (anything rolled up). Note the genitive σπειρης — speirēs instead of σπειρας — speiras (Attic). [source]
Acts 27:1 Of the Augustan band [σπειρης Σεβαστης]
Note Ionic genitive σπειρης — speirēs not σπειρας — speiras See note on Matthew 27:27 and note on Acts 10:1. Χοορτις Αυγυσταε — Cohortis Augustae We do not really know why this cohort is called “Augustan.” It may be that it is part of the imperial commissariat (frumentarii) since Julius assumes chief authority in the grain ship (Acts 27:11). These legionary centurions when in Rome were called peregrini (foreigners) because their work was chiefly in the provinces. This man Julius may have been one of them. [source]
Acts 4:32 Not one of them [ουδε εις]
More emphatic than ουδεις — oudeis “not even one.” Common (κοινα — Koinéa). In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος — Koinéos is kin to συν — sun (together with)=χυν — xun (Epic) and so χυνοσκοινος — xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all. [source]
Acts 16:9 A man of Macedonia [ανηρ Μακεδων]
Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Acts 16:10 makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul‘s physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (Acts 10:10; Acts 22:17). Was standing (ην εστως — ēn hestōs). Second perfect active participle of ιστημι — histēmi intransitive, periphrastic imperfect. Vivid picture. Help us Ingressive first aorist active imperative of βοητεω — boētheō (βοη τεω — boētheō), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ. [source]
Acts 20:11 Had broken bread [κλασας τον αρτον]
Probably the Eucharist to observe which ordinance Paul had come and tarried (Acts 20:7), though some scholars distinguish between what took place in Acts 20:7 and Acts 20:11, needlessly so as was stated on Acts 20:7. And eaten (και γευσαμενος — kai geusamenos). The word is used in Acts 10:10 of eating an ordinary meal and so might apply to the Αγαπη — Agapē but it suits equally for the Eucharist. The accident had interrupted Paul‘s sermon so that it was observed now and then Paul resumed his discourse. And had talked with them a long while Luke, as we have seen, is fond of ικανος — hikanos for periods of time, for a considerable space of time, “even till break of day” Old word for brightness, radiance like German Auge, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in Acts 10:27) and conversational He had much to say before he left. So he departed (ουτως εχηλτεν — houtōs exēlthen). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative εχελτεν — exelthen ουτως — Houtōs here equals τυμ δεμυμ — tum demum now at length (Acts 27:7) as Page shows. [source]
Acts 21:28 All men everywhere [παντα πανταχηι]
Alliterative. Πανταχηι — Pantachēi is a variation in MSS., often πανταχου — pantachou and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts 6:13) in which Paul had participated according to his confession (Acts 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. And moreover also he brought Greeks also into the temple (ετι τε και ελληνας εισηγαγεν εις το ιερον — eti te kai Hellēnas eisēgagen eis to hieron). Note the three particles (ετι τε και — eti te kai), and (τε — te) still more (ετι — eti) also or even (και — kai). Worse than his teaching (διδασκων — didaskōn) is his dreadful deed: he actually brought (εισηγαγεν — eisēgagen second aorist active indicative of εισαγω — eisagō). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). Hath defiled this holy place Present perfect active of κοινοω — Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Acts 4:32 Common [κοινα]
In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος — Koinéos is kin to συν — sun (together with)=χυν — xun (Epic) and so χυνοσκοινος — xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all. [source]
Acts 21:28 Hath defiled this holy place [κεκοινωκεν τον αγιον τοπον τουτον]
Present perfect active of κοινοω — Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Acts 21:31 Tidings [πασις]
From παινω — phainō to show. Old word for the work of informers and then the exposure of secret crime. In lxx. Here only in the N.T. Came up (ανεβη — anebē). Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (Acts 21:35). To the chief captain Commander of a thousand men or cohort (Mark 15:16). His name was Claudius Lysias. Of the band (της σπειρης — tēs speirēs). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Acts 10:1; and note on Acts 27:1. The word is the Latin spira (anything rolled up). Note the genitive σπειρης — speirēs instead of σπειρας — speiras (Attic). Was in confusion Present passive indicative of συνχυννω — sunchunnō (see Acts 21:27, συνεχεον — sunecheon). This is what the conspirators had desired. [source]
Acts 27:1 They delivered [παρεδιδουν]
Imperfect active ωμεγα — ōmega form rather than the old μι — ̇mi form παρεδιδοσαν — paredidosan as in Acts 4:33, from παραδιδωμι — paradidōmi Perhaps the imperfect notes the continuance of the handing over. Certain other prisoners (τινας ετερους δεσμωτας — tinas heterous desmōtas). Bound (δεσμωτας — desmōtas) like Paul, but not necessarily appellants to Caesar, perhaps some of them condemned criminals to amuse the Roman populace in the gladiatorial shows, most likely pagans though ετερους — heterous does not have to mean different kind of prisoners from Paul. Of the Augustan band Note Ionic genitive σπειρης — speirēs not σπειρας — speiras See note on Matthew 27:27 and note on Acts 10:1. Χοορτις Αυγυσταε — Cohortis Augustae We do not really know why this cohort is called “Augustan.” It may be that it is part of the imperial commissariat (frumentarii) since Julius assumes chief authority in the grain ship (Acts 27:11). These legionary centurions when in Rome were called peregrini (foreigners) because their work was chiefly in the provinces. This man Julius may have been one of them. [source]
Romans 14:14 Unclean [κοινὸν]
Lit., common. In the Levitical sense, as opposed to holy or pure. Compare Mark 7:2, “With defiled ( κοιναῖς common), that is to say, with unwashen hands.” See Acts 10:14. [source]
Romans 14:14 Unclean of itself [καινον δι εαυτου]
So Paul takes his stand with the “strong” as in 1 Corinthians 8:4., but he is not a libertine. Paul‘s liberty as to food is regulated by his life in the Lord. For this use of κοινος — Koinéos not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see note on Mark 7:2, note on Acts 10:14, and note on Acts 10:28. God made all things for their own uses. Save that (ει μη — ei mē). The exception lies not in the nature of the food (δι εαυτου — di' heautou), but in the man‘s view of it (to him, εκεινωι — ekeinōi dative case). [source]
1 Corinthians 14:8 Shall prepare himself [παρασκευασεται]
Direct middle future indicative of παρασκευαζω — paraskeuazō old verb, in N.T. only here, 2 Corinthians 9:2.; Acts 10:10. From παρα σκευη — paraskeuē (preparation). [source]
1 Corinthians 16:19 The churches of Asia [αι εκκλησιαι της Ασιας]
True of the Roman province (Acts 10:10, Acts 10:26; Colossians 1:6; Colossians 2:1; Colossians 4:13, Colossians 4:16). The gospel spread rapidly from Ephesus. [source]
Galatians 4:9 Again [πάλιν ἄνωθεν]
Ἄνωθεν ( ἄνω above) adds to πάλιν the idea of going back to the beginning. Its primary meaning is from above; thence, from the first, reckoning in a descending series. So Luke 1:3; Acts 26:5. Such combinations as this are not uncommon in N.T. and Class. See, for instance, Acts 18:21; Matthew 26:42; Acts 10:15; John 21:16. But these additions to πάλιν are not pleonastic. They often define and explain it. Thus, John 21:16, πάλιν marks the repetition of Jesus' question, δεύτερον the number of the repetition. He asked again, and this was the second time of asking. [source]
1 Timothy 4:4 Refused [ἀπὸβλητον]
Lit. thrown away. N.T.oIn ecclesiastical writings, excommunicated. On the whole verse, comp. Acts href="/desk/?q=ac+10:15&sr=1">Acts 10:15; Romans 11:15; 1 Corinthians 10:25, 1 Corinthians 10:26, 1 Corinthians 10:30, 1 Corinthians 10:31. [source]
Titus 1:4 After a common faith [κατα κοινην πιστιν]
Here κατα — kata does mean standard, not aim, but it is a faith Κοινος — Koinéos does not here have the notion of unclean as in Acts 10:14; Acts 11:8. [source]
Titus 1:15 All things are pure []
Comp. 1 Timothy 4:4, 1 Timothy 4:5; Acts 10:15; Mark 7:15, Mark 7:18, Mark 7:19; 1 Corinthians 10:26, 1 Corinthians 10:30; Romans 14:20. The aphorism is suggested by the commandments of men, Titus 1:14. [source]
Titus 1:4 According to the common faith [κατὰ κοινὴν πίστιν]
The phrase N.T.o Κοινός commonusually in contrast with καθαρός pureor ἅγιος holyas Acts 10:14; Acts 11:8; Revelation 21:27. In the sense of general as here, Acts 2:44; Acts 4:32; Judges 1:3. Comp. 2 Peter 1:1. The “catholic” faith. Κατὰ accordingto, as Titus 1:1. [source]
Titus 3:1 Principalities and powers [ἀρχαῖς ἐξουσίαις]
Omit and. Principalities which are authorities. Ἁρχή beginning= that which begins: the leader, principality. See on Colossians 1:16; see on Judges 1:6; see on Acts 10:11. Only here in Pastorals. Ἑξουσία rightauthority. See on Mark 2:10; see on John 1:12; see on Colossians 1:16. Only here in Pastorals. For the combination principalities and powers, see on Luke 20:20. [source]
Hebrews 11:16 To be called their God [Θεὸς ἐπικαλεῖσθαι αὐτῶν]
Lit. to be surnamed. Comp. Acts 4:36; Acts 10:5, Acts 10:18, Acts 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exodus 3:6. [source]
Hebrews 10:29 Hath counted an unholy thing [κοινὸν ἡγησάμενος]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]
Hebrews 1:3 When he had by himself purged our sins [καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος]
Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος , which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification. The phrase N.T.olxx, Job 7:21. Καθαρισμός purificationoccurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν topurify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7, 1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25, Matthew 23:26, Mark 7:19, Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase “to cleanse from sin,” always with ἀπὸ fromIn carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. [source]
Hebrews 10:29 How much [ποσωι]
Instrumental case of degree or measure. An argument from the less to the greater, “the first of Hillel‘s seven rules for exegesis” (Moffatt). Think ye An appeal to their own sense of justice about apostates from Christ. Sorer “Worse,” comparative of κακος — kakos (bad). Punishment Genitive case with αχιωτησεται — axiōthēsetai (first future passive of αχιοω — axioō to deem worthy). The word τιμωρια — timōria originally meant vengeance. Old word, in lxx, only here in N.T. Who hath trodden under foot the Son of God First aorist active articular participle of καταπατεω — katapateō old verb (Matthew 5:13) for scornful neglect like Zechariah 12:3. See same idea in Hebrews 6:6. Wherewith he was sanctified First aorist passive indicative of αγιαζω — hagiazō It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. Hebrews 6:4-8). An unholy thing Common in the sense of uncleanness as Peter used it in Acts 10:14. Think of one who thus despises “the blood of Christ wherewith he was sanctified.” And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as “a slaughter house” religion! Hath done despite First aorist active participle of ενυβριζω — enubrizō old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (Hebrews 6:4). [source]
James 3:7 Beasts [θηρίων]
Quadrupeds. Not beasts generally, nor wild beasts only. In Acts 28:4, Acts 28:5, the word is used of the viper which fastened on Paul's hand. In Peter's vision (Acts 10:19; Acts 11:6) there is a different classification from the one here; quadrupeds being denoted by a specific term, τετράποδα , four-footed creatures. There θηρία includes fishes, which in this passage are classed as ἐναλίων , things in the sea. [source]
James 2:7 The honourable name [το καλον ονομα]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας — to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω — epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
James 2:7 By the which ye were called [το επικλητεν επ υμας]
“The one called upon you” (first aorist passive articular participle of επικαλεω — epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
1 Peter 1:17 If ye call [ει επικαλειστε]
Condition of first class and present middle indicative of επικαλεω — epikaleō to call a name on, to name (Acts 10:18). [source]
Jude 1:6 First estate [ἀρχὴν]
The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11, magistrates; Rev., rulers; and Luke 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, “the sheet knit at the four corners ( ἀρχαῖς );” the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί , principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook. [source]
Jude 1:6 Principality [αρχην]
Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels. [source]
Jude 1:6 Kept not [μη τηρησαντας]
First aorist active participle with negative μη — mē with play on “kept not” and “he hath kept.”Principality (αρχην — archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Revelation 4:1 In Heaven []
Compare Ezekiel 1:1; Matthew 3:16; Acts 7:56; Acts 10:11. In all these heaven itself is opened. [source]
Revelation 2:14 Things sacrificed to idols [εἰδωλόθυτα]
In the A.V. the word is rendered in four different ways: meats offered to idols (Acts 15:29): things offered to idols (Acts 21:25): things that are offered in sacrifice unto idols (1 Corinthians 8:4); and as here Rev., uniformly, things sacrificed to idols. The eating of idol meats, which was no temptation to the Jewish Christian, was quite otherwise to the Gentile. The act of sacrifice, among all ancient nations, was a social no less than a religious act. Commonly only a part of the victim was consumed as an offering, and the rest became the portion of the priests, was given to the poor, or was sold again in the markets. Hence sacrifice and feast were identified. The word originally used for killing in sacrifice ( θύειν ) obtained the general sense of killing (Acts 10:13). Among the Greeks this identification was carried to the highest pitch. Thucydides enumerates sacrifices among popular entertainments. “We have not forgotten,” he says, “to provide for our weary spirits many relaxations from toil. We have regular games and sacrifices throughout the year” (ii., 38). So Aristotle: “And some fellowships seem to be for the sake of pleasure; those of the followers of Love, and those of club-diners; for these are for the sake of sacrifice and social intercourse” (“Ethics,” viii., 9,5). Suetonius relates of Claudius, the Roman Emperor, that, on one occasion, while in the Forum of Augustus, smelling the odor of the banquet which was being prepared for the priests in the neighboring temple of Mars, he left the tribunal and placed himself at the table with the priests (“Claudius,” 33). Also how Vitellius would snatch from the altar-fire the entrails of victims and the corn, and consume them (“Vitellius,” 13). Thus, for the Gentile, “refusal to partake of the idol-meats involved absence from public and private festivity, a withdrawal, in great part, from the social life of his time.” The subject is discussed by Paul in Romans 14:2-21, and 1 Corinthians 8:1-11:1. The council of Jerusalem (Acts 15) forbade the eating of meat offered to idols, not as esteeming it forbidden by the Mosaic law, but as becoming a possible occasion of sin to weak Christians. In his letter to the Corinthians, among whom the Jewish and more scrupulous party was the weaker, Paul, in arguing with the stronger and more independent party, never alludes to the decree of the Jerusalem council, but discusses the matter from the stand-point of the rights of conscience. While he admits the possibility of a blameless participation in a banquet, even in the idol-temple, he dissuades from it on the ground of its dangerous consequences to weak consciences, and as involving a formal recognition of the false worship which they had renounced at their baptism. “In the Epistle to the Romans we see the excess to which the scruples of the weaker brethren were carried, even to the pitch of abstaining altogether from animal food; as, ill the Nicolaitans of the Apocalyptic churches, we see the excess of the indifferentist party, who plunged without restraint into all the pollutions, moral as well as ceremonial, with which the heathen rites were accompanied” (Stanley, “On Corinthians”). “It may be noted as accounting for the stronger and more vehement language of the Apocalypse, considered even as a simply Human book, that the conditions of the case had altered. Christians and heathen were no longer dwelling together, as at Corinth, with comparatively slight interruption to their social intercourse, but were divided by a sharp line of demarcation. The eating of things sacrificed to idols was more and more a crucial test, involving a cowardly shrinking from the open confession of a Christian's faith. Disciples who sat at meat in the idol's temple were making merry with those whose hands were red with the blood of their fellow-worshippers, and whose lips had uttered blaspheming scoffs against the Holy Name” (Plumptre). -DIVIDER-
-DIVIDER-
In times of persecution, tasting the wine of the libations or eating meat offered to idols, was understood to signify recantation of Christianity. -DIVIDER-
-DIVIDER-
[source]

Revelation 1:10 In the Spirit [ἐν πνεύμην]
The phrase I was in the Spirit occurs only here and Revelation 4:2: in the Spirit, in Revelation 17:3; Revelation 21:10. The phrase denotes a state of trance or spiritual ecstasy. Compare Acts 10:10; 2 Corinthians 12:2, 2 Corinthians 12:4. “Connection with surrounding objects through the senses is suspended, and a connection with the invisible world takes place” (Ebrard). “A divine release from the ordinary ways of men” (Plato, “Phaedrus,” 265). “You ask, 'How can we know the infinite?' I answer, not by reason. It is the office of reason to distinguish and define. The infinite, therefore, cannot be ranked among its objects. You can only apprehend the infinite by a faculty superior to reason; by entering into a state in which you are your finite self no longer; in which the divine essence is communicated to you. This is ecstacy. It is the liberation of your mind from its finite consciousness … . But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world … . All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and the recurrence of these happy intervals. There are then different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One, and that ascent of science which makes the ambition of the philosopher; and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. These are the great highways conducting to heights above the actual and the particular, where we stand in the immediate presence of the Infinite who shines out as from the deeps of the soul” (Letter of Plotinus, about A D. 260). -DIVIDER-
-DIVIDER-
Richard of St. Victor (died 1173) lays down six stages of contemplation: two in the province of the imagination, two in the province of reason, and two in the province of intelligence. The third heaven is open only to the eye of intelligence - that eye whose vision is clarified by divine grace and a holy life. In the highest degrees of contemplation penitence avails more than science; sighs obtain what is impossible to reason. Some good men have been ever unable to attain the highest stage; few are fully winged with all the six pinions of contemplation. In the ecstasy he describes, there is supposed to be a dividing asunder of the soul and the spirit as by the sword of the Spirit of God. The body sleeps, and the soul and all the visible world is shut away. The spirit is joined to the Lord, and, one with Him, transcends itself and all the limitations of human thought. -DIVIDER-
-DIVIDER-
Sufism is the mystical asceticism of Mohammedanism. The ecstasy of a Sufi saint is thus described:“My tongue clave fever-dry, my blood ran fire,My nights were sleepless with consuming lore, Till night and day sped past - as flies a lance-DIVIDER-
Grazing a buckler's rim; a hundred faiths-DIVIDER-
Seemed there as one; a hundred thousand years-DIVIDER-
No longer than a moment. In that hour-DIVIDER-
All past eternity and all to come-DIVIDER-
Was gathered up in one stupendous Now, - -DIVIDER-
Let understanding marvel as it may. -DIVIDER-
-DIVIDER-
Where men see clouds, on the ninth heaven I gaze,-DIVIDER-
And see the throne of God. All heaven and hell-DIVIDER-
Are bare to me and all men's destinies,-DIVIDER-
The heavens and earth, they vanish at my glance:-DIVIDER-
The dead rise at my look. I tear the veil-DIVIDER-
From all the world, and in the hall of heaven-DIVIDER-
I set me central, radiant as the Sun.”Vaughan, “Hours with the Mystics,” ii., 19 Beatrice says to Dante:“We from the greatest bodyHave issued to the heaven that is pure light; Light intellectual replete with love,-DIVIDER-
Love of true good replete with ecstasy,Ecstasy that transcendeth every sweetness.”Dante says:“I perceived myselfTo be uplifted over my own power, And I with vision new rekindled me,-DIVIDER-
Such that no light whatever is so pure-DIVIDER-
But that mine eyes were fortified against it.”“Paradiso,” xxx., 38-60. Again, just before the consummate beatific vision, Dante says:“And I, who to the end of all desiresWas now approaching, even as I ought The ardor of desire within me ended. -DIVIDER-
-DIVIDER-
Bernard was beckoning unto me, and smiling,-DIVIDER-
That I should upward look; but I already-DIVIDER-
Was of my own accord such as he wished;-DIVIDER-
Because my sight, becoming purified,-DIVIDER-
Was entering more and more into the ray-DIVIDER-
Of the High Light which of itself is true. -DIVIDER-
-DIVIDER-
From that time forward what I saw was greater-DIVIDER-
Than our discourse, that to such vision yields,-DIVIDER-
And yields the memory unto such excess.”“Paradiso,” xxxiii., 46-57. [source]

Revelation 1:10 I was in the Spirit [εγενομην εν πνευματι]
Rather, “I came to be (as in Revelation 1:9) in the Spirit,” came into an ecstatic condition as in Acts 10:10.; Acts 22:17, not the normal spiritual condition (ειναι εν πνευματι — einai en pneumati Romans 8:9). [source]
Revelation 21:27 Anything unclean [παν κοινον]
Common use of παν — pān with negative like ουδεν — ouden and the use of κοινος — koinos for defiled or profane as in Mark 7:2; Acts 10:14, not just what is common to all (Titus 1:4).Or he that (και ο — kai ho). “And he that.”Maketh an abomination and a lie Like Babylon (Revelation 17:4 which see for βδελυγμα — bdelugma) and Revelation 21:8 for those in the lake of fire and brimstone, and Revelation 22:15 for “every one loving and doing a lie.” These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: “The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter.” In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.But only they which are written (ει μη οι γεγραμμενοι — ei mē hoi gegrammenoi). “Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1. [source]

What do the individual words in Acts 10:1 mean?

A man now certain in Caesarea named Cornelius [was] a centurion of [the] Cohort that is called Italian
Ἀνὴρ δέ τις ἐν Καισαρείᾳ ὀνόματι Κορνήλιος ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς

Ἀνὴρ  A  man 
Parse: Noun, Nominative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
δέ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τις  certain 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
Καισαρείᾳ  Caesarea 
Parse: Noun, Dative Feminine Singular
Root: Καισάρεια  
Sense: Caesarea of Philippi was situated at the foot of Lebanon near the sources of the Jordan in Gaulanitis, and formerly called Paneas; but afterward being rebuilt by Philip the tetrarch, it was called by him Caesarea, in honour of Tiberias Caesar; subsequently called Neronias by Agrippa II, in honour of Nero.
ὀνόματι  named 
Parse: Noun, Dative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
Κορνήλιος  Cornelius 
Parse: Noun, Nominative Masculine Singular
Root: Κορνήλιος  
Sense: a Roman centurion of the Italian cohort stationed in Caesarea who converted to Christianity.
ἑκατοντάρχης  [was]  a  centurion 
Parse: Noun, Nominative Masculine Singular
Root: ἑκατοντάρχης 
Sense: an officer in the Roman army.
σπείρης  [the]  Cohort 
Parse: Noun, Genitive Feminine Singular
Root: σπεῖρα  
Sense: anything rolled into a circle or ball, anything wound, rolled up, folded together.
τῆς  that 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
καλουμένης  is  called 
Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular
Root: καλέω  
Sense: to call.
Ἰταλικῆς  Italian 
Parse: Adjective, Genitive Feminine Singular
Root: Ἰταλικός  
Sense: Italian.