² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

³ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

³ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

³ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

² sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.

² tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anthrōpos) has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

³ tn Normally προσδοκάω (prosdokaō) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

² tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

³ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Judg 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6. (Tobit, a book of the OT Apocrypha, reflects views during the intertestamental period.)

² tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

¹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

³ sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

¹ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (autē, “to her”) has not been included in the translation since it is redundant in contemporary English.

¹ sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20-21; Josh 5:13-15; Judg 6:11-24; 13:2-20).

¹ sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.

¹ sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”

² sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).

³ tn The epithet “the Holy One” is the adjective “holy” put in the masculine plural (as in 9:10). This will harmonize with the plural of majesty used to explain the plural with titles for God. However, NRSV takes the plural as a reference to the “holy ones,” presumably referring to angelic beings.