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 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Kisah Para Rasul 12:7-11

12:7 Suddenly ⁵  an angel of the Lord ⁶  appeared, and a light shone in the prison cell. He struck ⁷  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ⁸  wrists. ⁹  12:8 The angel said to him, “Fasten your belt ¹⁰  and put on your sandals.” Peter ¹¹  did so. Then the angel ¹²  said to him, “Put on your cloak ¹³  and follow me.” 12:9 Peter ¹⁴  went out ¹⁵  and followed him; ¹⁶  he did not realize that what was happening through the angel was real, ¹⁷  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ¹⁸  they came to the iron ¹⁹  gate leading into the city. It ²⁰  opened for them by itself, ²¹  and they went outside and walked down one narrow street, ²²  when at once the angel left him. 12:11 When ²³  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²⁴  me from the hand ²⁵  of Herod ²⁶  and from everything the Jewish people ²⁷  were expecting to happen.”

Kisah Para Rasul 27:23

27:23 For last night an angel of the God to whom I belong ²⁸  and whom I serve ²⁹  came to me ³⁰ 

Lukas 1:11

1:11 An ³¹  angel of the Lord, ³²  standing on the right side of the altar of incense, appeared ³³  to him.

Lukas 2:10-11

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ³⁴  for I proclaim to you good news ³⁵  that brings great joy to all the people: 2:11 Today ³⁶  your Savior is born in the city ³⁷  of David. ³⁸  He is Christ ³⁹  the Lord.

Lukas 2:13

2:13 Suddenly ⁴⁰  a vast, heavenly army ⁴¹  appeared with the angel, praising God and saying,

Ibrani 1:4

1:4 Thus he became ⁴²  so far better than the angels as ⁴³  he has inherited a name superior to theirs.

Ibrani 1:14

1:14 Are they not all ministering spirits, sent out to serve those ⁴⁴  who will inherit salvation?

[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.

[12:7]  ⁵ 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]  ⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ⁷ 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]  ⁸ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ⁹ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ¹⁰ 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]  ¹¹ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

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

[12:8]  ¹³ tn Or “outer garment.”

[12:9]  ¹⁴ tn Grk “And going out he followed.”

[12:9]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ¹⁸ tn Or perhaps, “guard posts.”

[12:10]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ²² tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ²³ 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]  ²⁴ tn Or “delivered.”

[12:11]  ²⁵ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²⁷ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[27:23]  ²⁸ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ²⁹ tn Or “worship.”

[27:23]  ³⁰ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[1:11]  ³¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ³² 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.

[1:11]  ³³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[2:10]  ³⁴ tn Grk “behold.”

[2:10]  ³⁵ tn Grk “I evangelize to you great joy.”

[2:11]  ³⁶ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ³⁷ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³⁸ tn This is another indication of a royal, messianic connection.

[2:11]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[2:13]  ⁴⁰ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ⁴¹ tn Grk “a multitude of the armies of heaven.”

[1:4]  ⁴² tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ⁴³ tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:4]  sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.

[1:14]  ⁴⁴ tn Grk “sent for service for the sake of those.”