The Torah of Moshe never prohibits Jews from “keeping company” or “coming unto one of another nation.” This statement of Kefa’s reflects the “ethnocentric Jewish exclusivism” baggage that the Torah communities of his day had engineered, baggage not uncommon among people groups who are marginalized. In other words, Kefa was just regurgitating the standard mantra of his day. This did not excuse his error, which is why HaShem went through all the trouble to send him the vision in the first place. In the end, the message of the Acts 10 vision is crystal clear: Gentiles in Yeshua are not intrinsically unclean (akathartos), as the 1st century Judaisms were professing. They, like all men, have been created in God’s image, and as such, can be viewed as defiled (koinos) by the stain of sin, in need of cleansing (katharizo). Man, created clean, fell to a state of unclean (koinos), later to be declared cleansed (katharizo) by the blood of the Sacrificial Lamb of God. To use the language of the vision: Jews are not lambs while Gentiles are pigs. Rather, Jews and Gentiles are both lambs! Both have become unclean (koinos), by sin; both have been cleansed (katharizo) by Yeshua! No one is intrinsically unclean (akathartos)! No one was created sinful! Born into sin, yes; created sinners, no! Kefa’s assessment (the standard Jewish song and dance) that “the Gentiles were to be avoided” was wrong from the word “go.” Gentiles are to be accepted as bonafide Isra’elites without having to succumb to any man-made conversion rites. Again, in the language of the vision: pigs (an unclean animal, viz, tamei /akathartos) do not need to become lambs (a clean animal, viz, tahor /kathairo“) in order to be accepted into Isra'el. What is more, Gentiles in Yeshua are to be treated as cleansed (“katharizo“) in every sense of the word! No longer should the Jewish believers view them with suspect. The sociological borders of Isra'el have been expanded to make room for those whom God is calling out from the nations into his chosen family of the faithful remnant! We have now properly demonstrated a better historical, sociological, theological, and grammatical treatment of Acts chapter 10.