Numbers 11:22-23

11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ¹  Now you will see whether my word to you will come true ²  or not!”

Genesis 40:8

40:8 They told him, “We both had dreams, ³  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ⁴  to me.”

Genesis 41:16

41:16 Joseph replied to Pharaoh, “It is not within my power, ⁵  but God will speak concerning ⁶  the welfare of Pharaoh.” ⁷ 

Daniel 2:28-30

2:28 However, there is a God in heaven who reveals mysteries, ⁸  and he has made known to King Nebuchadnezzar what will happen in the times to come. ⁹  The dream and the visions you had while lying on your bed ¹⁰  are as follows.

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ¹¹  The revealer of mysteries has made known to you what will take place. 2:30 As for me, this mystery was revealed to me not because I possess more wisdom ¹²  than any other living person, but so that the king may understand ¹³  the interpretation and comprehend the thoughts of your mind. ¹⁴ 

Acts 3:12-16

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁵  why are you amazed at this? Why ¹⁶  do you stare at us as if we had made this man ¹⁷  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ¹⁸  the God of our forefathers, ¹⁹  has glorified ²⁰  his servant ²¹  Jesus, whom you handed over and rejected ²²  in the presence of Pilate after he had decided ²³  to release him. 3:14 But you rejected ²⁴  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²⁵  the Originator ²⁶  of life, whom God raised ²⁷  from the dead. To this fact we are witnesses! ²⁸  3:16 And on the basis of faith in Jesus’ ²⁹  name, ³⁰  his very name has made this man – whom you see and know – strong. The ³¹  faith that is through Jesus ³²  has given him this complete health in the presence ³³  of you all.

Acts 14:9-15

14:9 This man was listening to Paul as he was speaking. When Paul ³⁴  stared ³⁵  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ³⁶  And the man ³⁷  leaped up and began walking. ³⁸  14:11 So when the crowds saw what Paul had done, they shouted ³⁹  in the Lycaonian language, ⁴⁰  “The gods have come down to us in human form!” ⁴¹  14:12 They began to call ⁴²  Barnabas Zeus ⁴³  and Paul Hermes, ⁴⁴  because he was the chief speaker. 14:13 The priest of the temple ⁴⁵  of Zeus, ⁴⁶  located just outside the city, brought bulls ⁴⁷  and garlands ⁴⁸  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁴⁹  14:14 But when the apostles ⁵⁰  Barnabas and Paul heard about ⁵¹  it, they tore ⁵²  their clothes and rushed out ⁵³  into the crowd, shouting, ⁵⁴  14:15 “Men, why are you doing these things? We too are men, with human natures ⁵⁵  just like you! We are proclaiming the good news to you, so that you should turn ⁵⁶  from these worthless ⁵⁷  things to the living God, who made the heaven, the earth, ⁵⁸  the sea, and everything that is in them.

Romans 15:17-19

15:17 So I boast ⁵⁹  in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ⁶⁰  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁶¹ 

Colossians 3:7

3:7 You also lived your lives ⁶²  in this way at one time, when you used to live among them.

[11:23]  ¹ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ² tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[40:8]  ³ tn Heb “a dream we dreamed.”

[40:8]  ⁴ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[41:16]  ⁵ tn Heb “not within me.”

[41:16]  ⁶ tn Heb “God will answer.”

[41:16]  ⁷ tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).

[2:28]  ⁸ tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ⁹ tn Aram “in the latter days.”

[2:28]  ¹⁰ tn Aram “your dream and the visions of your head upon your bed.”

[2:29]  ¹¹ tn Aram “your thoughts upon your bed went up to what will be after this.”

[2:30]  ¹² tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ¹³ tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).

[2:30]  ¹⁴ tn Aram “heart.”

[3:12]  ¹⁵ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹⁶ tn Grk “or why.”

[3:12]  ¹⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ¹⁸ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ¹⁹ tn Or “ancestors”; Grk “fathers.”

[3:13]  ²⁰ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²¹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²² tn Or “denied,” “disowned.”

[3:13]  ²³ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²⁴ tn Or “denied,” “disowned.”

[3:15]  ²⁵ tn Or “You put to death.”

[3:15]  ²⁶ tn Or “Founder,” “founding Leader.”

[3:15]  ²⁷ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁸ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:16]  ²⁹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ³⁰ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ³¹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ³³ tn Or “in full view.”

[14:9]  ³⁴ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ³⁵ tn Or “looked.”

[14:10]  ³⁶ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ³⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ³⁸ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ³⁹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁴⁰ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁴¹ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:12]  ⁴² tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ⁴³ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ⁴⁴ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ⁴⁵ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ⁴⁶ sn See the note on Zeus in the previous verse.

[14:13]  ⁴⁷ tn Or “oxen.”

[14:13]  ⁴⁸ tn Or “wreaths.”

[14:13]  ⁴⁹ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ⁵⁰ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁵¹ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁵² tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁵³ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁵⁴ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:15]  ⁵⁵ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁵⁶ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁵⁷ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁵⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:17]  ⁵⁹ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

[15:18]  ⁶⁰ tn Grk “unto obedience.”

[15:1]  ⁶¹ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[3:7]  ⁶² tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).