Kisah Para Rasul 10:3-6

10:3 About three o’clock one afternoon ¹  he saw clearly in a vision an angel of God ²  who came in ³  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ⁴  replied, ⁵  “What is it, Lord?” The angel ⁶  said to him, “Your prayers and your acts of charity ⁷  have gone up as a memorial ⁸  before God. 10:5 Now ⁹  send men to Joppa ¹⁰  and summon a man named Simon, ¹¹  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ¹²  whose house is by the sea.”

Kisah Para Rasul 10:22

10:22 They said, “Cornelius the centurion, ¹³  a righteous ¹⁴  and God-fearing man, well spoken of by the whole Jewish nation, ¹⁵  was directed by a holy angel to summon you to his house and to hear a message ¹⁶  from you.”

Kisah Para Rasul 10:30-32

10:30 Cornelius ¹⁷  replied, ¹⁸  “Four days ago at this very hour, at three o’clock in the afternoon, ¹⁹  I was praying in my house, and suddenly ²⁰  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ²¹  have been remembered before God. ²²  10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ²³  by the sea.’

Kisah Para Rasul 12:11

12:11 When ²⁴  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²⁵  me from the hand ²⁶  of Herod ²⁷  and from everything the Jewish people ²⁸  were expecting to happen.”

Ibrani 1:14

1:14 Are they not all ministering spirits, sent out to serve those ²⁹  who will inherit salvation?

[10:3]  ¹ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ² 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]  ³ 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]  ⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁵ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁷ tn Or “your gifts to the needy.”

[10:4]  ⁸ 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]  ⁹ 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]  ¹⁰ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ¹¹ tn Grk “a certain Simon.”

[10:6]  ¹² 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.

[10:22]  ¹³ sn See the note on the word centurion in 10:1.

[10:22]  ¹⁴ tn Or “just.”

[10:22]  ¹⁵ 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]  ¹⁶ tn Grk “hear words.”

[10:30]  ¹⁷ tn Grk “And Cornelius.” 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.

[10:30]  ¹⁸ tn Grk “said.”

[10:30]  ¹⁹ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ²⁰ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[10:31]  ²¹ tn Or “your gifts to the needy.”

[10:31]  ²² sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ²³ 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.

[12:11]  ²⁴ 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]  ²⁵ tn Or “delivered.”

[12:11]  ²⁶ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²⁸ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[1:14]  ²⁹ tn Grk “sent for service for the sake of those.”