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 7:14

7:14 So Joseph sent a message ⁵  and invited ⁶  his father Jacob and all his relatives to come, seventy-five people ⁷  in all.

Kisah Para Rasul 7:25

7:25 He thought his own people ⁸  would understand that God was delivering them ⁹  through him, ¹⁰  but they did not understand. ¹¹ 

Kisah Para Rasul 10:20

10:20 But get up, ¹²  go down, and accompany them without hesitation, ¹³  because I have sent them.”

Kisah Para Rasul 11:30

11:30 They did so, ¹⁴  sending their financial aid ¹⁵  to the elders by Barnabas and Saul.

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ¹⁶  and ¹⁷  prayed and placed their hands ¹⁸  on them, they sent them off.

Kisah Para Rasul 13:23

13:23 From the descendants ¹⁹  of this man ²⁰  God brought to Israel a Savior, Jesus, just as he promised. ²¹ 

Kisah Para Rasul 20:17

20:17 From Miletus ²²  he sent a message ²³  to Ephesus, telling the elders of the church to come to him. ²⁴ 

[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.

[7:14]  ⁵ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁶ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁷ tn Grk “souls” (here an idiom for the whole person).

[7:25]  ⁸ tn Grk “his brothers.”

[7:25]  ⁹ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ¹⁰ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹¹ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[10:20]  ¹² tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ¹³ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[11:30]  ¹⁴ tn Grk “Judea, which they did.” The relative pronoun was omitted 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.

[11:30]  ¹⁵ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:3]  ¹⁶ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ¹⁷ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ¹⁸ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:23]  ¹⁹ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ²⁰ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ²¹ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[20:17]  ²² sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²³ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ²⁴ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”