Acts 4:4

4:4 But many of those who had listened to ¹  the message ²  believed, and the number of the men ³  came to about five thousand.

Acts 5:12-14

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁴  and wonders came about among the people through the hands of the apostles. By ⁵  common consent ⁶  they were all meeting together in Solomon’s Portico. ⁷  5:13 None of the rest dared to join them, ⁸  but the people held them in high honor. ⁹  5:14 More and more believers in the Lord were added to their number, ¹⁰  crowds of both men and women.

Acts 6:7

6:7 The word of God continued to spread, ¹¹  the number of disciples in Jerusalem ¹²  increased greatly, and a large group ¹³  of priests became obedient to the faith.

Acts 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁴  both Jews and Greeks, heard the word of the Lord. ¹⁵ 

Acts 19:20

19:20 In this way the word of the Lord ¹⁶  continued to grow in power ¹⁷  and to prevail. ¹⁸ 

Psalms 110:3

110:3 Your people willingly follow you ¹⁹  when you go into battle. ²⁰ 

On the holy hills ²¹  at sunrise ²²  the dew of your youth ²³  belongs to you. ²⁴ 

Isaiah 66:8

66:8 Who has ever heard of such a thing?

Who has ever seen this?

Can a country ²⁵  be brought forth in one day?

Can a nation be born in a single moment?

Yet as soon as Zion goes into labor she gives birth to sons!

[4:4]  ¹ tn Or “had heard.”

[4:4]  ² tn Or “word.”

[4:4]  ³ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[5:12]  ⁴ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁵ tn Grk “And by.” 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.

[5:12]  ⁶ tn Or “With one mind.”

[5:12]  ⁷ tn Or “colonnade”; Grk “stoa.”

[5:13]  ⁸ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ⁹ tn Or “the people thought very highly of them.”

[5:14]  ¹⁰ tn Or “More and more believers were added to the Lord.”

[6:7]  ¹¹ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ¹³ tn Grk “a great multitude.”

[19:10]  ¹⁴ 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.

[19:10]  ¹⁵ 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; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 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.

[19:20]  ¹⁶ 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; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 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.

[19:20]  ¹⁷ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ¹⁸ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[110:3]  ¹⁹ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ²⁰ tn Heb “in the day of your power.”

[110:3]  ²¹ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ²² tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ²³ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ²⁴ tn Heb “to you [is].”

[66:8]  ²⁵ tn Heb “land,” but here אֶרֶץ (’erets) stands metonymically for an organized nation (see the following line).