Kisah Para Rasul 11:1--12:25
Konteks11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 1 the word of God. 2 11:2 So when Peter went up to Jerusalem, 3 the circumcised believers 4 took issue with 5 him, 11:3 saying, “You went to 6 uncircumcised men and shared a meal with 7 them.” 11:4 But Peter began and explained it to them point by point, 8 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 9 an object something like a large sheet descending, 10 being let down from heaven 11 by its four corners, and it came to me. 11:6 As I stared 12 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 13 and wild birds. 14 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 15 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 16 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 17 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 18 three men sent to me from Caesarea 19 approached 20 the house where we were staying. 21 11:12 The Spirit told me to accompany them without hesitation. These six brothers 22 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 23 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 24 them just as he did 25 on us at the beginning. 26 11:16 And I remembered the word of the Lord, 27 as he used to say, 28 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 29 11:17 Therefore if God 30 gave them the same gift 31 as he also gave us after believing 32 in the Lord Jesus Christ, 33 who was I to hinder 34 God?” 11:18 When they heard this, 35 they ceased their objections 36 and praised 37 God, saying, “So then, God has granted the repentance 38 that leads to life even to the Gentiles.” 39
11:19 Now those who had been scattered because of the persecution that took place over Stephen 40 went as far as 41 Phoenicia, 42 Cyprus, 43 and Antioch, 44 speaking the message 45 to no one but Jews. 11:20 But there were some men from Cyprus 46 and Cyrene 47 among them who came 48 to Antioch 49 and began to speak to the Greeks 50 too, proclaiming the good news of the Lord Jesus. 11:21 The 51 hand of the Lord was with them, and a great number who believed 52 turned 53 to the Lord. 11:22 A report 54 about them came to the attention 55 of the church in Jerusalem, 56 and they sent Barnabas 57 to Antioch. 58 11:23 When 59 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 60 to the Lord with devoted hearts, 61 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 62 were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. 63 So 64 for a whole year Barnabas and Saul 65 met with the church and taught a significant number of people. 66 Now it was in Antioch 67 that the disciples were first called Christians. 68
11:27 At that time 69 some 70 prophets 71 came down 72 from Jerusalem 73 to Antioch. 74 11:28 One of them, named Agabus, got up 75 and predicted 76 by the Spirit that a severe 77 famine 78 was about to come over the whole inhabited world. 79 (This 80 took place during the reign of Claudius.) 81 11:29 So the disciples, each in accordance with his financial ability, 82 decided 83 to send relief 84 to the brothers living in Judea. 11:30 They did so, 85 sending their financial aid 86 to the elders by Barnabas and Saul.
12:1 About that time King Herod 87 laid hands on 88 some from the church to harm them. 89 12:2 He had James, the brother of John, executed with a sword. 90 12:3 When he saw that this pleased the Jews, 91 he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) 92 12:4 When he had seized him, he put him in prison, handing him over to four squads 93 of soldiers to guard him. Herod 94 planned 95 to bring him out for public trial 96 after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly 97 praying to God for him. 98 12:6 On that very night before Herod was going to bring him out for trial, 99 Peter was sleeping between two soldiers, bound with two chains, while 100 guards in front of the door were keeping watch 101 over the prison. 12:7 Suddenly 102 an angel of the Lord 103 appeared, and a light shone in the prison cell. He struck 104 Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s 105 wrists. 106 12:8 The angel said to him, “Fasten your belt 107 and put on your sandals.” Peter 108 did so. Then the angel 109 said to him, “Put on your cloak 110 and follow me.” 12:9 Peter 111 went out 112 and followed him; 113 he did not realize that what was happening through the angel was real, 114 but thought he was seeing a vision. 12:10 After they had passed the first and second guards, 115 they came to the iron 116 gate leading into the city. It 117 opened for them by itself, 118 and they went outside and walked down one narrow street, 119 when at once the angel left him. 12:11 When 120 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 121 me from the hand 122 of Herod 123 and from everything the Jewish people 124 were expecting to happen.”
12:12 When Peter 125 realized this, he went to the house of Mary, the mother of John Mark, 126 where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. 127 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 128 them 129 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 130 But she kept insisting that it was Peter, 131 and they kept saying, 132 “It is his angel!” 133 12:16 Now Peter continued knocking, and when they opened the door 134 and saw him, they were greatly astonished. 135 12:17 He motioned to them 136 with his hand to be quiet and then related 137 how the Lord had brought 138 him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. 139
12:18 At daybreak 140 there was great consternation 141 among the soldiers over what had become of Peter. 12:19 When Herod 142 had searched 143 for him and did not find him, he questioned 144 the guards and commanded that they be led away to execution. 145 Then 146 Herod 147 went down from Judea to Caesarea 148 and stayed there.
12:20 Now Herod 149 was having an angry quarrel 150 with the people of Tyre 151 and Sidon. 152 So they joined together 153 and presented themselves before him. And after convincing 154 Blastus, the king’s personal assistant, 155 to help them, 156 they asked for peace, 157 because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod 158 put on his royal robes, 159 sat down on the judgment seat, 160 and made a speech 161 to them. 12:22 But the crowd 162 began to shout, 163 “The voice of a god, 164 and not of a man!” 12:23 Immediately an angel of the Lord 165 struck 166 Herod 167 down because he did not give the glory to God, and he was eaten by worms and died. 168 12:24 But the word of God 169 kept on increasing 170 and multiplying.
12:25 So Barnabas and Saul returned to 171 Jerusalem 172 when they had completed 173 their mission, 174 bringing along with them John Mark. 175
[11:1] 1 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 2 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[11:2] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:2] 4 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
[11:2] 5 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
[11:3] 6 tn Or “You were a guest in the home of” (according to L&N 23.12).
[11:3] 7 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
[11:4] 8 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
[11:5] 9 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
[11:5] 10 tn Or “coming down.”
[11:5] 11 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[11:6] 12 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[11:6] 13 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
[11:6] 14 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[11:7] 15 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[11:8] 16 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
[11:9] 17 tn Or “declare.” The wording matches Acts 10:15.
[11:11] 18 tn Grk “And behold.”
[11:11] 19 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[11:11] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:11] 20 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
[11:11] 21 tn The word “staying” is not in the Greek text but is implied.
[11:12] 22 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
[11:14] 23 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
[11:15] 24 tn Or “came down on.”
[11:15] 25 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
[11:15] 26 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
[11:16] 27 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[11:16] 28 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
[11:16] 29 sn John…Spirit. This remark repeats Acts 1:5.
[11:17] 30 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
[11:17] 31 sn That is, the same gift of the Holy Spirit.
[11:17] 32 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
[11:17] 33 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:17] 34 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
[11:18] 35 tn Grk “these things.”
[11:18] 36 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
[11:18] 38 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
[11:18] 39 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
[11:19] 40 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
[11:19] 41 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.
[11:19] 42 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
[11:19] 43 tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:19] sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:19] 44 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
[11:19] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[11:20] 46 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:20] 47 sn Cyrene was a city on the northern African coast west of Egypt.
[11:20] 48 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[11:20] 49 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:20] 50 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
[11:21] 51 tn Grk “And the.” 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.
[11:21] 52 tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).
[11:21] 53 sn Again, the expression turned is a summary term for responding to the gospel.
[11:22] 55 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
[11:22] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:22] 57 tc ‡ Most
[11:22] 58 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
[11:23] 59 tn Grk “Antioch, who when.” The relative pronoun was omitted 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.
[11:23] 60 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
[11:23] sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
[11:23] 61 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
[11:24] 62 tn Grk “a significant crowd.”
[11:26] 63 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 64 tn Grk “So it happened that” 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.
[11:26] 65 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[11:26] 66 tn Grk “a significant crowd.”
[11:26] 67 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 68 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
[11:27] 69 tn Grk “In these days,” but the dative generally indicates a specific time.
[11:27] 70 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
[11:27] 71 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
[11:27] 72 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
[11:27] 73 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 74 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:27] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2
[11:28] 75 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[11:28] 76 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
[11:28] 78 sn This famine is one of the firmly fixed dates in Acts. It took place from
[11:28] 79 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
[11:28] 80 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.
[11:28] 81 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[11:29] 82 tn So BDAG 410 s.v. εὐπορέω.
[11:29] 83 tn Or “determined,” “resolved.”
[11:29] 84 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
[11:29] sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
[11:30] 85 tn Grk “Judea, which they did.” The relative pronoun was omitted 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.
[11:30] 86 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:1] 87 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
[12:1] 88 tn Or “King Herod had some from the church arrested.”
[12:1] 89 tn Or “to cause them injury.”
[12:2] 90 sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
[12:3] 91 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.
[12:3] 92 sn This is a parenthetical note by the author.
[12:4] 93 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
[12:4] 94 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] 95 tn Or “intended”; Grk “wanted.”
[12:4] 96 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] 97 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
[12:5] 98 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] 99 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
[12:6] 100 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] 101 tn Or “were guarding.”
[12:7] 102 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] 103 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:7] 104 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] 105 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
[12:7] 106 tn Grk “the hands,” but the wrist was considered a part of the hand.
[12:8] 107 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] 108 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
[12:8] 109 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[12:8] 110 tn Or “outer garment.”
[12:9] 111 tn Grk “And going out he followed.”
[12:9] 112 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] 113 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] 114 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
[12:10] 115 tn Or perhaps, “guard posts.”
[12:10] 116 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] 117 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] 118 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
[12:10] 119 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
[12:11] 120 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] 121 tn Or “delivered.”
[12:11] 122 sn Here the hand of Herod is a metaphor for Herod’s power or control.
[12:11] 123 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:11] 124 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
[12:12] 125 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[12:12] 126 tn Grk “John who was also called Mark.”
[12:12] sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.
[12:13] 127 tn Or “responded.”
[12:14] 129 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:15] 130 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
[12:15] 131 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
[12:15] 132 tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
[12:15] 133 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
[12:16] 134 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
[12:16] 135 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
[12:17] 136 tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.
[12:17] 137 tc ‡ Most
[12:17] 139 sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
[12:18] 140 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.
[12:18] 141 tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
[12:19] 142 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:19] 143 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
[12:19] 144 tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.
[12:19] 145 tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).
[12:19] 146 tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
[12:19] 147 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in
[12:19] sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in
[12:19] 148 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[12:19] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:20] 149 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[12:20] sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:20] 150 tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).
[12:20] 151 sn Tyre was a city and seaport on the coast of Phoenicia.
[12:20] map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[12:20] 152 sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).
[12:20] map For location see Map1 A1; JP3 F3; JP4 F3.
[12:20] 153 tn Or “with one accord.”
[12:20] 154 tn Or “persuading.”
[12:20] 155 tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.
[12:20] 156 tn The words “to help them” are not in the Greek text, but are implied.
[12:20] 157 tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.
[12:21] 158 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[12:21] sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:21] 159 tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
[12:21] 160 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
[12:21] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
[12:21] 161 tn Or “delivered a public address.”
[12:22] 162 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
[12:22] 163 tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
[12:22] 164 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
[12:23] 165 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:23] 166 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] 167 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
[12:23] 168 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
[12:24] 169 sn A metonymy for the number of adherents to God’s word.
[12:24] 170 tn Or “spreading.”
[12:25] 171 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some
[12:25] 172 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
[12:25] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:25] 173 tn Grk “fulfilled.”
