Acts 3:9-10

3:9 All ¹  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ²  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ³  at what had happened to him.

Daniel 8:5

8:5 While I was contemplating all this, ⁴  a male goat ⁵  was coming from the west over the surface of all the land ⁶  without touching the ground. This goat had a conspicuous horn ⁷  between its eyes.

Daniel 8:8

8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns ⁸  in its place, ⁹  extending toward the four winds of the sky. ¹⁰ 

Matthew 27:16

27:16 At that time they had in custody a notorious prisoner named Jesus ¹¹  Barabbas.

[3:9]  ¹ tn Grk “And all.” 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.

[3:10]  ² tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ³ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[8:5]  ⁴ tn The words “all this” are added in the translation for stylistic reasons and for clarification.

[8:5]  ⁵ tn Heb “and behold, a he-goat of the goats.”

[8:5]  ⁶ tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).

[8:5]  ⁷ tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.

[8:8]  ⁸ tn The word “horns” is not in the Hebrew text, but is implied.

[8:8]  ⁹ sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.

[8:8]  ¹⁰ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[27:16]  ¹¹ tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë¹ 700* pc sy^s), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).