Isaiah 29:24

29:24 Those who stray morally will gain understanding; ¹ 

those who complain will acquire insight. ² 

Nehemiah 8:8-12

8:8 They read from the book of God’s law, explaining it ³  and imparting insight. Thus the people ⁴  gained understanding from what was read.

8:9 Then Nehemiah the governor, ⁵  Ezra the priestly scribe, ⁶  and the Levites who were imparting understanding to the people said to all of them, ⁷  “This day is holy to the LORD your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law. 8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ⁸  Do not grieve, for the joy of the LORD is your strength.”

8:11 Then the Levites quieted all the people saying, “Be quiet, for this day is holy. Do not grieve.” 8:12 So all the people departed to eat and drink and to share their food ⁹  with others ¹⁰  and to enjoy tremendous joy, ¹¹  for they had gained insight in the matters that had been made known to them.

Matthew 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ¹²  “I praise ¹³  you, Father, Lord ¹⁴  of heaven and earth, because ¹⁵  you have hidden these things from the wise ¹⁶  and intelligent, and revealed them to little children.

Matthew 16:17

16:17 And Jesus answered him, ¹⁷  “You are blessed, Simon son of Jonah, because flesh and blood ¹⁸  did not reveal this to you, but my Father in heaven!

Acts 6:7

6:7 The word of God continued to spread, ¹⁹  the number of disciples in Jerusalem ²⁰  increased greatly, and a large group ²¹  of priests became obedient to the faith.

Acts 26:9-11

26:9 Of course, ²²  I myself was convinced ²³  that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ²⁴  from the chief priests, but I also cast my vote ²⁵  against them when they were sentenced to death. ²⁶  26:11 I punished ²⁷  them often in all the synagogues ²⁸  and tried to force ²⁹  them to blaspheme. Because I was so furiously enraged ³⁰  at them, I went to persecute ³¹  them even in foreign cities.

Galatians 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ³²  of the faith he once tried to destroy.”

[29:24]  ¹ tn Heb “and the ones who stray in spirit will know understanding.”

[29:24]  ² tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”

[8:8]  ³ tn The exact meaning of the pual participle מְפֹרָשׁ (mÿforash) in this verse is uncertain. The basic sense of the Hebrew word seems to be “to make distinct.” The word may also have the sense of “to divide in parts,” “to interpret,” or “to translate.” The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (“distinctly”) of the Vulgate (cf. KJV, ASV). If the Hebrew word means “distinctly” here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: “‘And they read in the book, in the law of God’: this indicates the [Hebrew] text; ‘with an interpretation’: this indicates the targum; ‘and they gave the sense’: this indicates the verse stops; ‘and caused them to understand the reading’: this indicates the accentuation, or, according to another version, the Masoretic notes.” However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of מְפֹרָשׁ adopted above (i.e., “explaining it”) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation.

[8:8]  ⁴ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[8:9]  ⁵ tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.

[8:9]  ⁶ tn Heb “the priest, the scribe.”

[8:9]  ⁷ tn Heb “the people.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.

[8:10]  ⁸ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[8:12]  ⁹ tn Heb “to send portions.”

[8:12]  ¹⁰ tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.

[8:12]  ¹¹ tn Heb “to make great joy.”

[11:25]  ¹² tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ¹³ tn Or “thank.”

[11:25]  ¹⁴ 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]  ¹⁵ tn Or “that.”

[11:25]  ¹⁶ sn See 1 Cor 1:26-31.

[16:17]  ¹⁷ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ¹⁸ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[6:7]  ¹⁹ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ²¹ tn Grk “a great multitude.”

[26:9]  ²² tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ²³ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10]  ²⁴ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²⁵ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ²⁶ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ²⁷ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ²⁸ sn See the note on synagogue in 6:9.

[26:11]  ²⁹ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ³⁰ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ³¹ tn Or “I pursued them even as far as foreign cities.”

[1:23]  ³² tn The Greek verb here is εὐαγγελίζεται (euangelizetai).