Kisah Para Rasul 5:18-19

5:18 They ¹  laid hands on ²  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ³  opened ⁴  the doors of the prison, ⁵  led them out, ⁶  and said,

Kisah Para Rasul 12:4-11

12:4 When he had seized him, he put him in prison, handing him over to four squads ⁷  of soldiers to guard him. Herod ⁸  planned ⁹  to bring him out for public trial ¹⁰  after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly ¹¹  praying to God for him. ¹²  12:6 On that very night before Herod was going to bring him out for trial, ¹³  Peter was sleeping between two soldiers, bound with two chains, while ¹⁴  guards in front of the door were keeping watch ¹⁵  over the prison. 12:7 Suddenly ¹⁶  an angel of the Lord ¹⁷  appeared, and a light shone in the prison cell. He struck ¹⁸  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹⁹  wrists. ²⁰  12:8 The angel said to him, “Fasten your belt ²¹  and put on your sandals.” Peter ²²  did so. Then the angel ²³  said to him, “Put on your cloak ²⁴  and follow me.” 12:9 Peter ²⁵  went out ²⁶  and followed him; ²⁷  he did not realize that what was happening through the angel was real, ²⁸  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ²⁹  they came to the iron ³⁰  gate leading into the city. It ³¹  opened for them by itself, ³²  and they went outside and walked down one narrow street, ³³  when at once the angel left him. 12:11 When ³⁴  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ³⁵  me from the hand ³⁶  of Herod ³⁷  and from everything the Jewish people ³⁸  were expecting to happen.”

[5:18]  ¹ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ² tn Or “they arrested.”

[5:19]  ³ 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]  ⁴ 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]  ⁵ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁶ 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.

[12:4]  ⁷ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ⁸ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁹ tn Or “intended”; Grk “wanted.”

[12:4]  ¹⁰ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:5]  ¹¹ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ¹² 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]  ¹³ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹⁴ 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]  ¹⁵ tn Or “were guarding.”

[12:7]  ¹⁶ 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]  ¹⁷ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹⁸ 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]  ¹⁹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²⁰ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ²¹ 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]  ²² tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁴ tn Or “outer garment.”

[12:9]  ²⁵ tn Grk “And going out he followed.”

[12:9]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ²⁹ tn Or perhaps, “guard posts.”

[12:10]  ³⁰ 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]  ³¹ 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]  ³² tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ³³ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ³⁴ 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]  ³⁵ tn Or “delivered.”

[12:11]  ³⁶ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ³⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ³⁸ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).