2 Kings 1:15

1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down ¹  with him to the king.

2 Kings 1:1

Elijah Confronts the King and His Commanders

1:1 After Ahab died, Moab rebelled against Israel. ² 

2 Kings 19:5

19:5 When King Hezekiah’s servants came to Isaiah,

2 Kings 19:7

19:7 Look, I will take control of his mind; ³  he will receive ⁴  a report and return to his own land. I will cut him down ⁵  with a sword in his own land.”’”

Acts 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁶  said to Philip, ⁷  “Get up and go south ⁸  on the road that goes down from Jerusalem ⁹  to Gaza.” (This is a desert ¹⁰  road.) ¹¹ 

Acts 12:7-11

12:7 Suddenly ¹²  an angel of the Lord ¹³  appeared, and a light shone in the prison cell. He struck ¹⁴  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹⁵  wrists. ¹⁶  12:8 The angel said to him, “Fasten your belt ¹⁷  and put on your sandals.” Peter ¹⁸  did so. Then the angel ¹⁹  said to him, “Put on your cloak ²⁰  and follow me.” 12:9 Peter ²¹  went out ²²  and followed him; ²³  he did not realize that what was happening through the angel was real, ²⁴  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ²⁵  they came to the iron ²⁶  gate leading into the city. It ²⁷  opened for them by itself, ²⁸  and they went outside and walked down one narrow street, ²⁹  when at once the angel left him. 12:11 When ³⁰  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ³¹  me from the hand ³²  of Herod ³³  and from everything the Jewish people ³⁴  were expecting to happen.”

[1:15]  ¹ sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.

[1:1]  ² sn This statement may fit better with the final paragraph of 1 Kgs 22.

[19:7]  ³ tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh), “spirit,” is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.

[19:7]  ⁴ tn Heb “hear.”

[19:7]  ⁵ tn Heb “cause him to fall,” that is, “kill him.”

[8:26]  ⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁷ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “wilderness.”

[8:26]  ¹¹ 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.”

[12:7]  ¹² 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]  ¹³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹⁴ 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]  ¹⁵ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹⁶ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ¹⁷ 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]  ¹⁸ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁰ tn Or “outer garment.”

[12:9]  ²¹ tn Grk “And going out he followed.”

[12:9]  ²² 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]  ²³ 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]  ²⁴ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ²⁵ tn Or perhaps, “guard posts.”

[12:10]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ²⁹ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ³⁰ 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]  ³¹ tn Or “delivered.”

[12:11]  ³² sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ³³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ³⁴ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).