Acts 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,

Acts 10:7

10:7 When the angel who had spoken to him departed, Cornelius ⁵  called two of his personal servants ⁶  and a devout soldier from among those who served him, ⁷ 

Acts 10:22

10:22 They said, “Cornelius the centurion, ⁸  a righteous ⁹  and God-fearing man, well spoken of by the whole Jewish nation, ¹⁰  was directed by a holy angel to summon you to his house and to hear a message ¹¹  from you.”

Acts 12:8-11

12:8 The angel said to him, “Fasten your belt ¹²  and put on your sandals.” Peter ¹³  did so. Then the angel ¹⁴  said to him, “Put on your cloak ¹⁵  and follow me.” 12:9 Peter ¹⁶  went out ¹⁷  and followed him; ¹⁸  he did not realize that what was happening through the angel was real, ¹⁹  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ²⁰  they came to the iron ²¹  gate leading into the city. It ²²  opened for them by itself, ²³  and they went outside and walked down one narrow street, ²⁴  when at once the angel left him. 12:11 When ²⁵  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²⁶  me from the hand ²⁷  of Herod ²⁸  and from everything the Jewish people ²⁹  were expecting to happen.”

Acts 12:23

12:23 Immediately an angel of the Lord ³⁰  struck ³¹  Herod ³²  down because he did not give the glory to God, and he was eaten by worms and died. ³³ 

Acts 27:23

27:23 For last night an angel of the God to whom I belong ³⁴  and whom I serve ³⁵  came to me ³⁶ 

Acts 27:2

27:2 We went on board ³⁷  a ship from Adramyttium ³⁸  that was about to sail to various ports ³⁹  along the coast of the province of Asia ⁴⁰  and put out to sea, ⁴¹  accompanied by Aristarchus, a Macedonian ⁴²  from Thessalonica. ⁴³ 

Acts 1:3

1:3 To the same apostles ⁴⁴  also, after his suffering, ⁴⁵  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁴⁶  and spoke about matters concerning the kingdom of God.

Hebrews 1:14

1:14 Are they not all ministering spirits, sent out to serve those ⁴⁷  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.

[10:7]  ⁵ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁶ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁷ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:22]  ⁸ sn See the note on the word centurion in 10:1.

[10:22]  ⁹ tn Or “just.”

[10:22]  ¹⁰ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  ¹¹ tn Grk “hear words.”

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

[12:8]  ¹⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁵ tn Or “outer garment.”

[12:9]  ¹⁶ tn Grk “And going out he followed.”

[12:9]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ²⁰ tn Or perhaps, “guard posts.”

[12:10]  ²¹ 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]  ²² 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]  ²³ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ²⁴ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ²⁵ 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]  ²⁶ tn Or “delivered.”

[12:11]  ²⁷ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²⁸ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²⁹ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:23]  ³⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ³¹ 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]  ³² tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ³³ 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]  ³⁴ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ³⁵ tn Or “worship.”

[27:23]  ³⁶ 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.”

[27:2]  ³⁷ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ³⁸ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ³⁹ tn Grk “places.”

[27:2]  ⁴⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[27:2]  ⁴¹ tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  ⁴² sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ⁴³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:3]  ⁴⁴ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁴⁵ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁴⁶ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:14]  ⁴⁷ tn Grk “sent for service for the sake of those.”