Acts 4:13

4:13 When they saw the boldness ¹  of Peter and John, and discovered ²  that they were uneducated ³  and ordinary ⁴  men, they were amazed and recognized these men had been with Jesus.

Acts 4:29-31

4:29 And now, Lord, pay attention to ⁵  their threats, and grant ⁶  to your servants ⁷  to speak your message ⁸  with great courage, ⁹  4:30 while you extend your hand to heal, and to bring about miraculous signs ¹⁰  and wonders through the name of your holy servant Jesus.” 4:31 When ¹¹  they had prayed, the place where they were assembled together was shaken, ¹²  and they were all filled with the Holy Spirit and began to speak ¹³  the word of God ¹⁴  courageously. ¹⁵ 

Proverbs 28:1

28:1 The wicked person flees when there is no one pursuing, ¹⁶ 

but the righteous person is as confident ¹⁷  as a lion.

Romans 10:20

10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” ¹⁸ 

Ephesians 6:19-20

6:19 Pray ¹⁹  for me also, that I may be given the message when I begin to speak ²⁰  – that I may confidently make known ²¹  the mystery of the gospel, 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

Philippians 1:14

1:14 and most of the brothers and sisters, ²²  having confidence in the Lord ²³  because of my imprisonment, now more than ever ²⁴  dare to speak the word ²⁵  fearlessly.

Hebrews 11:34

11:34 quenched raging fire, ²⁶  escaped the edge of the sword, gained strength in weakness, ²⁷  became mighty in battle, put foreign armies to flight,

[4:13]  ¹ tn Or “courage.”

[4:13]  ² tn Or “and found out.”

[4:13]  ³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:29]  ⁵ tn Or “Lord, take notice of.”

[4:29]  ⁶ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁷ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁸ tn Grk “word.”

[4:29]  ⁹ tn Or “with all boldness.”

[4:30]  ¹⁰ tn The miraculous nature of these signs is implied in the context.

[4:31]  ¹¹ 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.

[4:31]  ¹² sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ¹³ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ¹⁴ tn Or “speak God’s message.”

[4:31]  ¹⁵ tn Or “with boldness.”

[28:1]  ¹⁶ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ¹⁷ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[10:20]  ¹⁸ sn A quotation from Isa 65:1.

[6:19]  ¹⁹ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ²⁰ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ²¹ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[1:14]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ²³ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ²⁴ tn Grk “even more so.”

[1:14]  ²⁵ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[11:34]  ²⁶ tn Grk “quenched the power of fire.”

[11:34]  ²⁷ tn Or “recovered from sickness.”