Kisah Para Rasul 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ¹  said to Philip, ²  “Get up and go south ³  on the road that goes down from Jerusalem ⁴  to Gaza.” (This is a desert ⁵  road.) ⁶ 

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ⁷  he saw clearly in a vision an angel of God ⁸  who came in ⁹  and said to him, “Cornelius.”

Kisah Para Rasul 12:9

12:9 Peter ¹⁰  went out ¹¹  and followed him; ¹²  he did not realize that what was happening through the angel was real, ¹³  but thought he was seeing a vision.

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ¹⁴  struck ¹⁵  Herod ¹⁶  down because he did not give the glory to God, and he was eaten by worms and died. ¹⁷ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁸  were brought ¹⁹  to the sick, their diseases left them and the evil spirits went out of them. ²⁰ 

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ²¹ 

[8:26]  ¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ² tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ³ 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]  ⁴ 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]  ⁵ tn Or “wilderness.”

[8:26]  ⁶ 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]  ⁷ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁸ 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]  ⁹ 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.”

[12:9]  ¹⁰ tn Grk “And going out he followed.”

[12:9]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:23]  ¹⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹⁵ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ¹⁶ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹⁷ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[19:12]  ¹⁸ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁹ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ²⁰ tn The words “of them” are not in the Greek text, but are implied.

[23:8]  ²¹ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.