Acts 11:13

Act 11:13. Τὸν ἄγγελον, the angel) He speaks, adding the article, as of an occurrence now very well known to him.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 11:13 . σταθέντα σταθείς : used only by St. Luke, in Gospel and Acts: Luk 18:11 ; Luk 18:40 ; Luk 19:8 , Act 2:14 ; Act 5:20 ; Act 11:13 ; Act 17:22 ; Act 25:18 ; Act 27:21 , found therefore in all parts of Acts (Friedrich, Vogel).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

seen an angel--literally, "the angel," for the rumor took that definite shape.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13. and he shewed us how he had seen an angel] The Greek has “and he related to us how he had seen the angel.” Before St Peter made this defence, and long before St Luke put it down in the Acts, the story of Cornelius and his vision would be well known, and so the definite article would be used in speaking of it, i.e. “the angel” of whom all men had heard.

said unto him] The oldest MSS. omit the last two words.

Send men to Joppa] “Men” is omitted in the best MSS. This is one of the numerous insertions by which a repetition of a narrative in this book has been brought into exact verbal accord with the previous form. There have been times when devout men thought much of this verbal accord. It is therefore worth notice that the writers of the N. T. disregarded it utterly. The words in such a solemn inscription as that above the Cross differ in all the four Gospels, and St Peter, when in the Second Epistle (Act_1:17) he speaks of the heavenly voice heard at the Transfiguration, varies verbally from each of the accounts of the Evangelists.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he showed us how he had seen an angel in his house,.... The clause, "in his house", is very appropriately put; for since an angel had entered into his house, it could not be criminal in Peter, and the six brethren, to follow him. In one place he is called a man, and in another place an angel; see Act 10:3, because, though he was an angel, yet he appeared in the form of a man, as it was usual for angels to do; but whether Cornelius knew that he was an angel, is not certain, since he calls him a man; and not he, but Luke the historian, and Peter, who repeats the account of the vision, call him an angel; however, he looked upon him as an extraordinary person, as sent to him from God, and therefore obeyed the heavenly vision. The Ethiopic version reads, "an angel of God; which stood and said unto him, send men to Joppa, and call for Simon, whose surname is Peter"; See Gill on Act 10:5.

.

Acts 11:14

act 11:14

act 11:14

act 11:14Who shall tell thee words,.... Preach doctrines, such as relate to the person and office of Christ, to peace and pardon, and righteousness and salvation by him; such as Peter did preach, as appears by his discourse in the preceding chapter:

whereby thou and all thy house shall be saved; that is, which would be a means of instructing him and his family in the right and true way of salvation; for the Gospel only points out the way of salvation, and is only effectual to it, when it is accompanied with, the power of God: multitudes hear it, and yet are not saved by and those to whom it comes not in word only, but in power, are saved only by Christ, who is revealed in it, as God's way of salvation; it is not bare hearing the word and attending on ordinances that will save any, only such who believe in Christ with the heart, who is the sum and substance of the Gospel, are saved; and still less are any saved by the faith of others; the house or family of Cornelius were not saved by his believing in Christ; but the words of faith and sound doctrine being preached to them, as to him, and faith coming thereby to one as to another, they were saved in one and the same way, namely, through faith in Christ Jesus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

An angel, who, by reason of his appearing a man, is, in Act 10:30, called a man.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Told for showed, A.V.; the angel for an angel, A.V.; standing in his house and saying for in his house which stood and said unto him, A.V.; send for send men, A.V. and T.R. fetch for call for, A.V.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

angel

(See Scofield "Heb 1:4").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

See notes one verse 4

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. αὐτῷ omitted after εἰπόντα with אAB. The Vulg. adds ‘sibi.’

ἄνδρας omitted with אABD. Unrepresented in Vulg.

13. ἀπήγγειλεν δὲ ἡμῖν πῶς εἶδεν τὸν ἄγγελον, and he related to us how he had seen the angel. Before St Peter made this defence, and long before St Luke put it down in the Acts, the story of Cornelius and his vision would be well known, and so the definite article would be used in speaking of it, i.e. ‘the angel’ of whom all men had heard.

In N.T. Greek the general usage is to put the forms used for direct interrogation (as πῶς, πότε) where the classical writers would usually write the corresponding relative forms, ὅπως, ὁπότε. So Mat 6:28 καταμάθετε τὰ κρίνα τοῦ ἀγρου πῶς αὐξάνουσιν.

ἀπόστειλον εἰς Ἰόππην, send to Joppa. The insertion of ἄνδρας here is one of the numerous instances where in the repetition of a narrative an attempt has been made to bring the different passages into exact verbal agreement. There have been times when devout men thought much of this verbal accord. It is therefore worth notice that the writers of the N.T. disregarded it utterly. The words in such a solemn inscription as that above the Cross differ in all the four Gospels, and St Peter, when in the Second Epistle (Act 1:17) he speaks of the heavenly voice heard at the Transfiguration, varies verbally from each of the accounts of the Evangelists.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. τὸν ἄγγελον] The art. almost looks as if the history of Cornelius’s vision were known to the hearers. The difference between the vision of Cornelius and that of Peter is here again strikingly marked: while the latter is merely ‘praying in the city of Joppa,’ no place nor circumstance being named, the former sees the angel ‘standing in his house.’

Notice also that Peter never names Cornelius in his speech—because he, his character and person, was absorbed in the category to which he belonged,—that of men uncircumcised.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

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

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.