Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ¹  opened ²  the doors of the prison, ³  led them out, ⁴  and said,

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ⁵  called two of his personal servants ⁶  and a devout soldier from among those who served him, ⁷ 

Kisah Para Rasul 10:22

10:22 They said, “Cornelius the centurion, ⁸  a righteous ⁹  and God-fearing man, well spoken of by the whole Jewish nation, ¹⁰  was directed by a holy angel to summon you to his house and to hear a message ¹¹  from you.”

Kisah Para Rasul 12:11

12:11 When ¹²  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹³  me from the hand ¹⁴  of Herod ¹⁵  and from everything the Jewish people ¹⁶  were expecting to happen.”

[5:19]  ¹ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ² tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ³ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁴ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[10:7]  ⁵ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁶ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁷ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:22]  ⁸ sn See the note on the word centurion in 10:1.

[10:22]  ⁹ tn Or “just.”

[10:22]  ¹⁰ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ¹¹ tn Grk “hear words.”

[12:11]  ¹² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:11]  ¹³ tn Or “delivered.”

[12:11]  ¹⁴ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ¹⁵ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ¹⁶ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).