34:7 The Lord’s angel camps around
the Lord’s 25 loyal followers 26 and delivers them. 27
105:17 He sent a man ahead of them 28 –
Joseph was sold as a servant.
105:18 The shackles hurt his feet; 29
his neck was placed in an iron collar, 30
105:19 until the time when his prediction 31 came true.
The Lord’s word 32 proved him right. 33
105:20 The king authorized his release; 34
the ruler of nations set him free.
146:7 vindicates the oppressed, 35
and gives food to the hungry.
The Lord releases the imprisoned.
61:1 The spirit of the sovereign Lord is upon me,
because the Lord has chosen 36 me. 37
He has commissioned 38 me to encourage 39 the poor,
to help 40 the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
1 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.
2 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
3 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.
4 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
5 tn Grk “the hands,” but the wrist was considered a part of the hand.
6 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.
7 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
8 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
9 tn Or “outer garment.”
10 tn Grk “And going out he followed.”
11 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 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.
13 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
14 tn Or perhaps, “guard posts.”
15 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
16 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.
17 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
18 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
19 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.
20 tn Or “delivered.”
21 sn Here the hand of Herod is a metaphor for Herod’s power or control.
22 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
23 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
24 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
25 tn Heb “his”; the referent (the
26 tn Heb “those who fear him.”
27 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.
28 tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37).
29 tn Heb “they afflicted his feet with shackles.”
30 tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.
31 tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).
32 tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).
33 tn Heb “refined him.”
34 tn Heb “[the] king sent and set him free.”
35 tn Heb “executes justice for the oppressed.”
36 tn Heb “anointed,” i.e., designated to carry out an assigned task.
37 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
38 tn Or “sent” (NAB); NCV “has appointed me.”
39 tn Or “proclaim good news to.”
40 tn Heb “to bind up [the wounds of].”