Kisah Para Rasul 12:5-11

12:5 So Peter was kept in prison, but those in the church were earnestly ¹  praying to God for him. ²  12:6 On that very night before Herod was going to bring him out for trial, ³  Peter was sleeping between two soldiers, bound with two chains, while ⁴  guards in front of the door were keeping watch ⁵  over the prison. 12:7 Suddenly ⁶  an angel of the Lord ⁷  appeared, and a light shone in the prison cell. He struck ⁸  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ⁹  wrists. ¹⁰  12:8 The angel said to him, “Fasten your belt ¹¹  and put on your sandals.” Peter ¹²  did so. Then the angel ¹³  said to him, “Put on your cloak ¹⁴  and follow me.” 12:9 Peter ¹⁵  went out ¹⁶  and followed him; ¹⁷  he did not realize that what was happening through the angel was real, ¹⁸  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ¹⁹  they came to the iron ²⁰  gate leading into the city. It ²¹  opened for them by itself, ²²  and they went outside and walked down one narrow street, ²³  when at once the angel left him. 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.”

Kisah Para Rasul 18:9-10

18:9 The Lord said to Paul by a vision ²⁹  in the night, ³⁰  “Do not be afraid, ³¹  but speak and do not be silent, 18:10 because I am with you, and no one will assault ³²  you to harm ³³  you, because I have many people in this city.”

Kisah Para Rasul 23:11

23:11 The following night the Lord ³⁴  stood near ³⁵  Paul ³⁶  and said, “Have courage, ³⁷  for just as you have testified about me in Jerusalem, ³⁸  so you must also testify in Rome.” ³⁹ 

Kisah Para Rasul 27:23

27:23 For last night an angel of the God to whom I belong ⁴⁰  and whom I serve ⁴¹  came to me ⁴² 

[12:5]  ¹ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ² tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[12:6]  ³ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ⁴ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ⁵ tn Or “were guarding.”

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

[12:7]  ⁸ 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]  ⁹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹⁰ tn Grk “the hands,” but the wrist was considered a part of the hand.

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

[12:8]  ¹³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁴ tn Or “outer garment.”

[12:9]  ¹⁵ tn Grk “And going out he followed.”

[12:9]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ¹⁹ tn Or perhaps, “guard posts.”

[12:10]  ²⁰ 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]  ²¹ 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]  ²² tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ²³ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[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).

[18:9]  ²⁹ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ³⁰ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ³¹ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ³² tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ³³ tn Or “injure.”

[23:11]  ³⁴ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ³⁵ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ³⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ³⁷ tn Or “Do not be afraid.”

[23:11]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ³⁹ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[27:23]  ⁴⁰ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ⁴¹ tn Or “worship.”

[27:23]  ⁴² 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.”