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 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁵  said to Philip, ⁶  “Get up and go south ⁷  on the road that goes down from Jerusalem ⁸  to Gaza.” (This is a desert ⁹  road.) ¹⁰ 

Kisah Para Rasul 10:3-8

10:3 About three o’clock one afternoon ¹¹  he saw clearly in a vision an angel of God ¹²  who came in ¹³  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ¹⁴  replied, ¹⁵  “What is it, Lord?” The angel ¹⁶  said to him, “Your prayers and your acts of charity ¹⁷  have gone up as a memorial ¹⁸  before God. 10:5 Now ¹⁹  send men to Joppa ²⁰  and summon a man named Simon, ²¹  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ²²  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ²³  called two of his personal servants ²⁴  and a devout soldier from among those who served him, ²⁵  10:8 and when he had explained everything to them, he sent them to Joppa.

Kisah Para Rasul 12:7-11

12:7 Suddenly ²⁶  an angel of the Lord ²⁷  appeared, and a light shone in the prison cell. He struck ²⁸  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ²⁹  wrists. ³⁰  12:8 The angel said to him, “Fasten your belt ³¹  and put on your sandals.” Peter ³²  did so. Then the angel ³³  said to him, “Put on your cloak ³⁴  and follow me.” 12:9 Peter ³⁵  went out ³⁶  and followed him; ³⁷  he did not realize that what was happening through the angel was real, ³⁸  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ³⁹  they came to the iron ⁴⁰  gate leading into the city. It ⁴¹  opened for them by itself, ⁴²  and they went outside and walked down one narrow street, ⁴³  when at once the angel left him. 12:11 When ⁴⁴  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁴⁵  me from the hand ⁴⁶  of Herod ⁴⁷  and from everything the Jewish people ⁴⁸  were expecting to happen.”

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁴⁹  But she kept insisting that it was Peter, ⁵⁰  and they kept saying, ⁵¹  “It is his angel!” ⁵² 

Kisah Para Rasul 27:23

27:23 For last night an angel of the God to whom I belong ⁵³  and whom I serve ⁵⁴  came to me ⁵⁵ 

[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.

[8:26]  ⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁶ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁷ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ⁸ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ⁹ tn Or “wilderness.”

[8:26]  ¹⁰ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[10:3]  ¹¹ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ¹² tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.

[10:3]  ¹³ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  ¹⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ¹⁵ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ¹⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ¹⁷ tn Or “your gifts to the needy.”

[10:4]  ¹⁸ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:5]  ¹⁹ tn Grk “And now.” 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.

[10:5]  ²⁰ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ²¹ tn Grk “a certain Simon.”

[10:6]  ²² tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:7]  ²³ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ²⁴ 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]  ²⁵ 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.

[12:7]  ²⁶ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ²⁷ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ²⁸ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ²⁹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ³⁰ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ³¹ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ³² tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ³³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ³⁴ tn Or “outer garment.”

[12:9]  ³⁵ tn Grk “And going out he followed.”

[12:9]  ³⁶ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ³⁷ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ³⁸ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ³⁹ tn Or perhaps, “guard posts.”

[12:10]  ⁴⁰ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ⁴¹ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ⁴² tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ⁴³ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ⁴⁴ 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]  ⁴⁵ tn Or “delivered.”

[12:11]  ⁴⁶ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁴⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁴⁸ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:15]  ⁴⁹ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁵⁰ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁵¹ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁵² sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[27:23]  ⁵³ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ⁵⁴ tn Or “worship.”

[27:23]  ⁵⁵ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”