Meta Description: Join Dr. David Noe and Dr. Jeff Winkle as they scrutinize Dennis R. MacDonald’s claim that Peter’s vision in Acts 10 is a rewrite of Agamemnon’s dream in the Iliad. Discover the philological breakdown of Angelos vs. Oneiros, the verb histēmi, and why the Greek text doesn’t support the theory.
Introduction: The “Tremendous” Dr. Winkle
Welcome back to “Vomitorium Central,” listeners! In Episode 182 of the Ad Navseam Podcast, Dr. David Noe is joined by his “tremendous” co-host, Dr. Jeff Winkle . The mood in the bunker is light, despite Dr. Winkle battling a cold and the crushing weight of grading season. While Dr. Noe jokes about using a “Wheel of Fortune” method to assign grades, the pair quickly pivot to the serious business at hand: continuing their critique of Dennis R. MacDonald’s controversial book, Does the New Testament Imitate Homer?
The Case Study: Cornelius vs. Agamemnon
MacDonald’s central thesis for this section is that the visions of Cornelius and Peter in Acts 10–11 are not just inspired by general epic tropes but are a direct mimesis (imitation) of Agamemnon’s Dream in Iliad Book 2.
MacDonald argues that the conversion of Cornelius is the “pillar” supporting Luke’s entire literary construction, representing the Gospel’s move to the “ends of the earth”. While the hosts agree on the theological significance, they find MacDonald’s literary evidence to be a stretch.
The “General” Parallels: Stretching the Evidence
MacDonald attempts to draw broad comparisons between the Roman Centurion Cornelius and the Greek King Agamemnon to establish them as parallel figures. He lists several criteria that the hosts find dangerously vague:
- European Officers in the East: MacDonald claims both were “officers of European armies in the East.” Dr. Noe points out that this description is so broad it could apply to Napoleon, Hitler, or even Genghis Khan (in reverse).
- Family Men: MacDonald notes both were “intimately related to their families”—a descriptor that applies to almost every human being in history.
- Piety: MacDonald argues both were noted for piety, citing Agamemnon’s sacrifices. Dr. Winkle counters this immediately: Agamemnon’s “piety” involved sacrificing his own daughter, Iphigenia, and stealing war prizes like Briseis. To compare this to the righteous, alms-giving Cornelius seems like a category error.
The Philological Nitty-Gritty: Angelos vs. Oneiros
The core of the episode is a deep dive into the Greek text. If Luke is imitating Homer, the evidence should be in the verbal echoes. The hosts examine MacDonald’s specific linguistic claims and find them wanting.
1. The Appearance of the Messenger (Histēmi)
MacDonald compares the arrival of the messengers in both texts:
- Iliad: The Dream (Oneiros) arrives and stands (stē) above Agamemnon’s head.
- Acts: An angel (Angelos) of God comes to Cornelius and stands (estē) before him.
MacDonald hangs his argument on the shared use of the verb histēmi (to stand). The hosts are unimpressed. As Dr. Noe asks, “What is the messenger supposed to do? Come sliding in on his knees?” Standing is the standard posture for arrival in ancient narrative; it is hardly a unique “fingerprint” of Homeric imitation.
2. The Message: Eleaire vs. Eleēmosunai
MacDonald tries to link the content of the messages via a shared root word:
- Iliad: The Dream tells Agamemnon that Zeus “cares for you and takes pity on you” (eleaire).
- Acts: The Angel tells Cornelius that his “alms” (eleēmosunai) have ascended to God.
While the words share a root related to mercy/pity, the hosts argue the contexts are diametrically opposed . In Acts, the divine favor is genuine; God is pleased with Cornelius. In the Iliad, the message is a cruel hoax—Zeus is lying to Agamemnon to lead him to disaster. The difference in intent completely undermines the supposed linguistic link.
3. The Departure: Apabasato vs. Apelthen
Finally, the hosts look at the departure verbs.
- Iliad: The Dream “went away” (apabasato).
- Acts: The Angel “went away” (apelthen).
Dr. Noe notes that these verbs do not match at all. Apabasato comes from apobaino, while apelthen comes from aperchomai. There are only so many ways to say “he left” in Greek, and Luke didn’t even choose the one Homer used. The verbal echoes simply aren’t there.
Conclusion: Explaining Everything and Nothing
Dr. Winkle sums up the problem with MacDonald’s theory: “Something that explains everything explains nothing”. If the criteria for a “dream narrative” are so broad—a messenger arrives, stands, speaks, and leaves—that they fit Homer, Luke, and Apuleius equally well, then they cease to be evidence of specific borrowing. The hosts conclude that while Luke likely knew Homer, the argument for a deliberate, structural rewrite of the Iliad in Acts 10 lacks the density and specificity required to be convincing.
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Gustatory Parting Shot
Dr. Winkle leaves us with a quote from Duncan Hines—the real man behind the cake mix, who was also a restaurant critic.
“Nearly everyone wants at least one outstanding meal a day.”
Valete!
Resources for the Language Learner
- Latin Per Diem: Want to check the Greek verbs for yourself?
- Latin Courses: Ab initio to advanced reading.
- Greek Courses: The Moss Method takes you from “neophyte to erudite”.
- Visit: latinperdiem.com.
Calvin’s Latin Bible App: Now with modern language support! Read the Latin Psalms and check your translation against French, German, Spanish, or Korean. Download for free on the App Store or Google Play.
