Acts 2:7-12

2:7 Completely baffled, they said, ¹  “Aren’t ²  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ³  in our own native language? ⁴  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ⁵  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁶  and visitors from Rome, ⁷  2:11 both Jews and proselytes, ⁸  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁹  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Matthew 4:18-22

The Call of the Disciples

4:18 As ¹⁰  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ¹¹  4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ¹²  4:20 They ¹³  left their nets immediately and followed him. ¹⁴  4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ¹⁵  with Zebedee their father, mending their nets. Then ¹⁶  he called them. 4:22 They ¹⁷  immediately left the boat and their father and followed him.

Matthew 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ¹⁸  “I praise ¹⁹  you, Father, Lord ²⁰  of heaven and earth, because ²¹  you have hidden these things from the wise ²²  and intelligent, and revealed them to little children.

John 7:15

7:15 Then the Jewish leaders ²³  were astonished ²⁴  and said, “How does this man know so much when he has never had formal instruction?” ²⁵ 

John 7:49

7:49 But this rabble ²⁶  who do not know the law are accursed!”

John 7:1

The Feast of Tabernacles

7:1 After this ²⁷  Jesus traveled throughout Galilee. ²⁸  He ²⁹  stayed out of Judea ³⁰  because the Jewish leaders ³¹  wanted ³²  to kill him.

Colossians 1:27

1:27 God wanted to make known to them the glorious ³³  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

[2:7]  ¹ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ² tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ³ tn Grk “we hear them, each one of us.”

[2:8]  ⁴ tn Grk “in our own language in which we were born.”

[2:9]  ⁵ 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.

[2:10]  ⁶ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁷ map For location see JP4 A1.

[2:11]  ⁸ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁹ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[4:18]  ¹⁰ tn Here δέ (de) has not been translated.

[4:18]  ¹¹ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[4:19]  ¹² tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[4:20]  ¹³ tn Here δέ (de) has not been translated.

[4:20]  ¹⁴ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[4:21]  ¹⁵ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:22]  ¹⁷ tn Here δέ (de) has not been translated.

[11:25]  ¹⁸ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ¹⁹ tn Or “thank.”

[11:25]  ²⁰ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ²¹ tn Or “that.”

[11:25]  ²² sn See 1 Cor 1:26-31.

[7:15]  ²³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:15]  ²⁴ tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.

[7:15]  ²⁵ tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).

[7:49]  ²⁶ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[7:1]  ²⁷ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ²⁸ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ²⁹ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ³⁰ tn Grk “he did not want to travel around in Judea.”

[7:1]  ³¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ³² tn Grk “were seeking.”

[1:27]  ³³ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”