The Meaning of Acts 10:39 Explained

Acts 10:39

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

YLT: and we -- we are witnesses of all things that he did, both in the country of the Jews, and in Jerusalem, -- whom they did slay, having hanged upon a tree.

Darby: We also are witnesses of all things which he did both in the country of the Jews and in Jerusalem; whom they also slew, having hanged him on a cross.

ASV: And we are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom also they slew, hanging him on a tree.

KJV Reverse Interlinear

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

What does Acts 10:39 Mean?

Verse Meaning

The apostles regularly mentioned that they were eye-witnesses of Jesus" ministry in their preaching ( Acts 2:32; Acts 3:15; Acts 5:32; Acts 10:41; Acts 13:30-31). This had tremendous persuasive appeal to their hearers. Peter divided Jesus" acts into those that He performed in the land of the Jews and in Jerusalem, their capital city. Those who put Jesus to death were the Jews ( Acts 3:15; Acts 4:10; Acts 5:30; Acts 7:52) and the Gentiles ( Acts 4:27). Here Peter referred generally to all those involved in the Crucifixion. "Hanging him on a cross" emphasizes the horrible way the enemies of Jesus killed Him.
"It is difficult, after sixteen centuries and more during which the cross has been a sacred symbol, to realize the unspeakable horror and loathing which the very mention or thought of the cross provoked in Paul"s day. The word crux was unmentionable in polite Roman society (Cicero, Pro Rabirio 16); even when one was being condemned to death by crucifixion the sentence used an archaic formula which served as a sort of euphemism ..." [1]
"The cross of Christ reveals the love of God at its best and the sin of man at its worst." [2]

Context Summary

Acts 10:34-48 - Gentiles Receive The Holy Spirit
The address with which Peter answered the centurion's inquiry was largely a recapitulation of the great facts of gospel history. The ministry of Jesus in the power of the Holy Spirit was probably already familiar to his hearers. The story of the crucifixion was equally well-known. These things were not done in a corner. But the third division of the address, Acts 10:39-41, in which the Apostle told of the Resurrection and of our Lord's appearance to chosen witnesses, of whom he was one, was probably replete with new and startling tidings. Notice the implied invitation of Acts 10:43 to them all to believe in Jesus, for the remission of sin.
The Holy Spirit fell upon the audience, as on the day of Pentecost, Acts 10:44. There must have been that wonderful stirring and moving among the people which we have beheld, in a modified form, in modern audiences, when moved by the celestial wind, as a harvest field by the breeze. Peter never finished his sermon. It seemed as if the Holy Spirit put the Apostle aside, saying, "Thou hast spoken enough; leave the rest to me!" [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 10:39

And we are witnesses [και ημεις μαρτυρες]
Compare “ye yourselves know” (Acts 10:37). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (Acts 2:32). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John‘s Gospel). In the Greek ων — hōn (which) is attracted into the genitive case to agree with the antecedent παντων — pantōn (all), a common enough idiom. [source]
Whom also they slew [ον και ανειλαν]
Second aorist active indicative of αναιρεω — anaireō with α — a as often in Acts (Acts 2:23; Acts 5:30). But note και — kai (also) in the old MSS., not in the Textus Receptus. They “also” slew him, went that far, “this crowning atrocity” (Vincent), και — kai could here be “even.” Hanging him on a tree (κρεμασαντες επι χυλου — kremasantes epi xulou). This same expression used by Peter in Acts 5:30 which see note for discussion. [source]
Hanging him on a tree [κρεμασαντες επι χυλου]
This same expression used by Peter in Acts 5:30 which see note for discussion. [source]
They slew []
The best texts insert καὶ , also: “whom also they slew;” also having an incressive force. They added this crowning atrocity to other persecutions. [source]
Tree []
See on Luke 23:31. [source]

Reverse Greek Commentary Search for Acts 10:39

Luke 5:17 Judaea and Jerusalem []
The Rabbinical writers divided Judaea proper into three parts - mountain, sea-shore, and valley - Jerusalem being regarded as a separate district. “Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as Luke markedly does on several occasions (Acts 1:8; Acts 10:39)” (Edersheim, “Jew ish Social Life”). [source]
Luke 23:31 Tree [ξύλῳ]
Originally wood, timber. In later Greek, a tree. Used of the cross by Peter, Acts 5:30; Acts 10:39; and 1 Peter 2:24. Compare Galatians 3:13. [source]
Acts 16:24 Stocks [ξύλον]
Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross, Acts 5:30; Acts 10:39; Galatians 3:13; 1 Peter 2:24. [source]
Acts 12:2 Killed with the sword [ανειλεν μαχαιρηι]
The verb is a favourite one with Luke (Acts 2:33; Acts 5:33, Acts 5:36; Acts 7:28; Acts 9:23-29; Acts 10:39, etc.). Instrumental case and Ionic form of μαχαιρα — machaira The Jews considered beheading a shameful death as in the case of the Baptist (Matthew 14:10). [source]
Acts 1:8 When the Holy Ghost is come upon you [επελτοντος του αγιου πνευματος επ υμας]
Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες — mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων — martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης — heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Acts 1:8 My witnesses [μου μαρτυρες]
Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Acts 16:24 Made their feet fast [τους ποδας ησπαλισατο αυτων]
First aorist (effective) middle of ασπαλιζω — asphalizō from ασπαλης — asphalēs (safe), common verb in late Greek, in the N.T. only here and Matthew 27:64. The inner prison was safe enough without this refinement of cruelty. In the stocks (εις το χυλον — eis to xulon). Χυλον — Xulon from χυω — xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη — xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον — Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Acts 16:24 In the stocks [εις το χυλον]
Χυλον — Xulon from χυω — xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη — xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον — Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Galatians 3:13 Upon a tree [ἐπὶ ξύλου]
Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592; Lysistr. 680; Knights, 367). So Acts 16:24. Of the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. Ignatius (Smyrn. i.) says that Christ was nailed up for our sakes - of which fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. ii. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part II, Vol. II., page 291). [source]
Galatians 3:13 Having become a curse for us [γενομενος υπερ ημων καταρα]
Here the graphic picture is completed. We were under That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Galatians 3:13 over [υπερ]
That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Galatians 3:13 That hangeth on a tree [ο κρεμαμενος επι χυλου]
Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Hebrews 12:2 The cross [σταυρὸν]
Comp. Philemon 2:8. olxx. Originally an upright stake or pale. Σταυροῦν todrive down a stake; to crucify. Comp. the use of ξύλον woodor tree for the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. See on Luke 23:31. [source]
1 Peter 5:1 Witness [μάρτυς]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
1 Peter 2:24 The tree [ξύλον]
Lit., wood. Peter uses the same peculiar term for the cross, Acts 5:30; Acts 10:39. [source]
1 Peter 2:24 Bare our sins [ανηνεγκεν τας αμαρτιας ημων]
Second aorist active indicative of αναπερω — anapherō common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ‘s body Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).Having died unto sins Second aorist middle participle of απογινομαι — apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν — hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα — hina and the first aorist active subjunctive of ζαω — zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι — iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς — mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
1 Peter 2:24 Upon the tree [επι το χυλον]
Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23). [source]
1 Peter 5:1 A witness [μαρτυς]
This is what Jesus had said they must be (Acts 1:8) and what Peter claimed to be (Acts 3:15; Acts 10:39). So Paul was to be a μαρτυς — martus (Acts 22:15).Who am also a partaker (ο και κοινωνος — ho kai koinōnos). “The partner also,” “the partaker also.” See Luke 5:10; 2 Corinthians 1:7; 2 Peter 1:4. See same idea in Romans 8:17. In Galatians 3:23; Romans 8:18 we have almost this about the glory about to be revealed to us where μελλω — mellō as here is used with the infinitive. [source]

What do the individual words in Acts 10:39 mean?

And we [are] witnesses of all things that He did in both the region of the Jews in Jerusalem whom also they put to death having hanged [Him] on a tree
Καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων [ἐν] Ἰερουσαλήμ ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου

μάρτυρες  [are]  witnesses 
Parse: Noun, Nominative Masculine Plural
Root: μάρτυς 
Sense: a witness.
πάντων  of  all  things 
Parse: Adjective, Genitive Neuter Plural
Root: πᾶς  
Sense: individually.
ὧν  that 
Parse: Personal / Relative Pronoun, Genitive Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
ἐποίησεν  He  did 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ποιέω  
Sense: to make.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
χώρᾳ  region 
Parse: Noun, Dative Feminine Singular
Root: χώρα  
Sense: the space lying between two places or limits.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Ἰουδαίων  Jews 
Parse: Adjective, Genitive Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
Ἰερουσαλήμ  Jerusalem 
Parse: Noun, Dative Feminine Singular
Root: Ἰερουσαλήμ  
Sense: denotes either the city itself or the inhabitants.
ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἀνεῖλαν  they  put  to  death 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀναιρέω  
Sense: to take up, to lift up (from the ground).
κρεμάσαντες  having  hanged  [Him] 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: κρεμάννυμι  
Sense: to hang up, suspend.
ξύλου  a  tree 
Parse: Noun, Genitive Neuter Singular
Root: ξύλον  
Sense: wood.