Matius 1:20

1:20 When he had contemplated this, an ¹  angel of the Lord ²  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.

Matius 2:13

The Escape to Egypt

2:13 After they had gone, an ³  angel of the Lord ⁴  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ⁵  is going to look for the child to kill him.”

Matius 2:19

The Return to Nazareth

2:19 After Herod ⁶  had died, an ⁷  angel of the Lord ⁸  appeared in a dream to Joseph in Egypt

Matius 24:31

24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ⁹  to the other.

Kejadian 32:1-2

Jacob Wrestles at Peniel

32:1 So Jacob went on his way and the angels of God ¹⁰  met him. 32:2 When Jacob saw them, he exclaimed, ¹¹  “This is the camp of God!” So he named that place Mahanaim. ¹² 

Kejadian 32:2

32:2 When Jacob saw them, he exclaimed, ¹³  “This is the camp of God!” So he named that place Mahanaim. ¹⁴ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁵  days, when the disciples were growing in number, ¹⁶  a complaint arose on the part of the Greek-speaking Jews ¹⁷  against the native Hebraic Jews, ¹⁸  because their widows ¹⁹  were being overlooked ²⁰  in the daily distribution of food. ²¹ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²²  days, when the disciples were growing in number, ²³  a complaint arose on the part of the Greek-speaking Jews ²⁴  against the native Hebraic Jews, ²⁵  because their widows ²⁶  were being overlooked ²⁷  in the daily distribution of food. ²⁸ 

Mazmur 34:7

34:7 The Lord’s angel camps around

the Lord’s ²⁹  loyal followers ³⁰  and delivers them. ³¹ 

Mazmur 91:11

91:11 For he will order his angels ³² 

to protect you in all you do. ³³ 

Zakharia 13:7

13:7 “Awake, sword, against my shepherd,

against the man who is my associate,”

says the Lord who rules over all.

Strike the shepherd that the flock may be scattered; ³⁴ 

I will turn my hand against the insignificant ones.

Lukas 16:22

16:22 “Now ³⁵  the poor man died and was carried by the angels to Abraham’s side. ³⁶  The ³⁷  rich man also died and was buried. ³⁸ 

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ³⁹  opened ⁴⁰  the doors of the prison, ⁴¹  led them out, ⁴²  and said,

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ⁴³  he saw clearly in a vision an angel of God ⁴⁴  who came in ⁴⁵  and said to him, “Cornelius.”

Kisah Para Rasul 12:7-11

12:7 Suddenly ⁴⁶  an angel of the Lord ⁴⁷  appeared, and a light shone in the prison cell. He struck ⁴⁸  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ⁴⁹  wrists. ⁵⁰  12:8 The angel said to him, “Fasten your belt ⁵¹  and put on your sandals.” Peter ⁵²  did so. Then the angel ⁵³  said to him, “Put on your cloak ⁵⁴  and follow me.” 12:9 Peter ⁵⁵  went out ⁵⁶  and followed him; ⁵⁷  he did not realize that what was happening through the angel was real, ⁵⁸  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ⁵⁹  they came to the iron ⁶⁰  gate leading into the city. It ⁶¹  opened for them by itself, ⁶²  and they went outside and walked down one narrow street, ⁶³  when at once the angel left him. 12:11 When ⁶⁴  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁶⁵  me from the hand ⁶⁶  of Herod ⁶⁷  and from everything the Jewish people ⁶⁸  were expecting to happen.”

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ⁶⁹  struck ⁷⁰  Herod ⁷¹  down because he did not give the glory to God, and he was eaten by worms and died. ⁷² 

Kisah Para Rasul 27:23

27:23 For last night an angel of the God to whom I belong ⁷³  and whom I serve ⁷⁴  came to me ⁷⁵ 

Ibrani 1:14

1:14 Are they not all ministering spirits, sent out to serve those ⁷⁶  who will inherit salvation?

[1:20]  ¹ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[1:20]  ² 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.

[2:13]  ³ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:13]  ⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ⁵ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[2:19]  ⁶ sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.

[2:19]  ⁷ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:19]  ⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[24:31]  ⁹ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[32:1]  ¹⁰ sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.

[32:2]  ¹¹ tn Heb “and Jacob said when he saw them.”

[32:2]  ¹² sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[32:2]  ¹³ tn Heb “and Jacob said when he saw them.”

[32:2]  ¹⁴ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[6:1]  ¹⁵ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁶ tn Grk “were multiplying.”

[6:1]  ¹⁷ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁸ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁰ tn Or “neglected.”

[6:1]  ²¹ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:1]  ²² tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²³ tn Grk “were multiplying.”

[6:1]  ²⁴ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁵ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁶ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁷ tn Or “neglected.”

[6:1]  ²⁸ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[34:7]  ²⁹ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[34:7]  ³⁰ tn Heb “those who fear him.”

[34:7]  ³¹ tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.

[91:11]  ³² tn Heb “for his angels he will command concerning you.”

[91:11]  ³³ tn Heb “in all your ways.”

[13:7]  ³⁴ sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).

[16:22]  ³⁵ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:22]  ³⁶ 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).

[16:22]  ³⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ³⁸ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[5:19]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁴² 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.

[10:3]  ⁴³ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁴⁴ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.

[10:3]  ⁴⁵ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[12:7]  ⁴⁶ 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]  ⁴⁷ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ⁴⁸ 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]  ⁴⁹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ⁵⁰ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ⁵¹ 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]  ⁵² tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁵³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁵⁴ tn Or “outer garment.”

[12:9]  ⁵⁵ tn Grk “And going out he followed.”

[12:9]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ⁵⁹ tn Or perhaps, “guard posts.”

[12:10]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ⁶³ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ⁶⁴ 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]  ⁶⁵ tn Or “delivered.”

[12:11]  ⁶⁶ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁶⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁶⁸ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:23]  ⁶⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁷⁰ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ⁷¹ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁷² sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[27:23]  ⁷³ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ⁷⁴ tn Or “worship.”

[27:23]  ⁷⁵ 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.”

[1:14]  ⁷⁶ tn Grk “sent for service for the sake of those.”