Mark 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Mark 2:12

2:12 And immediately the man ¹  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Mark 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ²  Even the wind and sea obey him!” ³ 

Mark 5:42

5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. ⁴ 

Mark 6:51

6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished,

Psalms 139:14

139:14 I will give you thanks because your deeds are awesome and amazing. ⁵ 

You knew me thoroughly; ⁶ 

Acts 2:7-12

2:7 Completely baffled, they said, ⁷  “Aren’t ⁸  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ⁹  in our own native language? ¹⁰  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ¹¹  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ¹²  and visitors from Rome, ¹³  2:11 both Jews and proselytes, ¹⁴  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ¹⁵  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Acts 3:10-13

3:10 and they recognized him as the man who used to sit and ask for donations ¹⁶  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ¹⁷  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ¹⁸  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ¹⁹  called Solomon’s Portico. ²⁰  3:12 When Peter saw this, he declared to the people, “Men of Israel, ²¹  why are you amazed at this? Why ²²  do you stare at us as if we had made this man ²³  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ²⁴  the God of our forefathers, ²⁵  has glorified ²⁶  his servant ²⁷  Jesus, whom you handed over and rejected ²⁸  in the presence of Pilate after he had decided ²⁹  to release him.

Acts 14:11

14:11 So when the crowds saw what Paul had done, they shouted ³⁰  in the Lycaonian language, ³¹  “The gods have come down to us in human form!” ³² 

[2:12]  ¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[4:41]  ² sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[4:41]  ³ sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

[5:42]  ⁴ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[139:14]  ⁵ tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).

[139:14]  ⁶ tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.

[2:7]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “we hear them, each one of us.”

[2:8]  ¹⁰ tn Grk “in our own language in which we were born.”

[2:9]  ¹¹ 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]  ¹² 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]  ¹³ map For location see JP4 A1.

[2:11]  ¹⁴ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ¹⁵ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[3:10]  ¹⁶ 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]  ¹⁷ 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).

[3:11]  ¹⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ¹⁹ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ²⁰ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ²¹ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ²² tn Grk “or why.”

[3:12]  ²³ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ²⁴ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²⁵ tn Or “ancestors”; Grk “fathers.”

[3:13]  ²⁶ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²⁷ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²⁸ tn Or “denied,” “disowned.”

[3:13]  ²⁹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[14:11]  ³⁰ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ³¹ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ³² tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”