Yeremia 23:29

23:29 My message is like a fire that purges dross! ¹  It is like a hammer that breaks a rock in pieces! ²  I, the Lord, so affirm it! ³ 

Matius 7:28-29

7:28 When ⁴  Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, ⁵  not like their experts in the law. ⁶ 

Matius 13:54

13:54 Then ⁷  he came to his hometown ⁸  and began to teach the people ⁹  in their synagogue. ¹⁰  They ¹¹  were astonished and said, “Where did this man get such wisdom and miraculous powers?

Lukas 4:32

4:32 They ¹²  were amazed ¹³  at his teaching, because he spoke ¹⁴  with authority. ¹⁵ 

Lukas 21:15

21:15 For I will give you the words ¹⁶  along with the wisdom ¹⁷  that none of your adversaries will be able to withstand or contradict.

Yohanes 7:46

7:46 The officers replied, “No one ever spoke like this man!”

Kisah Para Rasul 6:10

6:10 Yet ¹⁸  they were not able to resist ¹⁹  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 9:21-22

9:21 All ²⁰  who heard him were amazed and were saying, “Is this not ²¹  the man who in Jerusalem was ravaging ²²  those who call on this name, and who had come here to bring them as prisoners ²³  to the chief priests?” 9:22 But Saul became more and more capable, ²⁴  and was causing consternation ²⁵  among the Jews who lived in Damascus by proving ²⁶  that Jesus ²⁷  is the Christ. ²⁸ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ²⁹  in Damascus, so that if he found any who belonged to the Way, ³⁰  either men or women, he could bring them as prisoners ³¹  to Jerusalem. ³² 

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Ibrani 4:12-13

4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. 4:13 And no creature is hidden from God, ³³  but everything is naked and exposed to the eyes of him to whom we must render an account.

[23:29]  ¹ tn Heb “Is not my message like a fire?” The rhetorical question expects a positive answer that is made explicit in the translation. The words “that purges dross” are not in the text but are implicit to the metaphor. They are supplied in the translation for clarity.

[23:29]  ² tn Heb “Is it not like a hammer that breaks a rock in pieces?” See preceding note.

[23:29]  ³ tn Heb “Oracle of the Lord.”

[7:28]  ⁴ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[7:29]  ⁵ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[7:29]  ⁶ tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.

[13:54]  ⁷ tn Here καί (kai) has been translated as “Then.”

[13:54]  ⁸ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[13:54]  ⁹ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[13:54]  ¹⁰ sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[13:54]  ¹¹ tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.

[4:32]  ¹² tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ¹³ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ¹⁴ tn Grk “because his word was.”

[4:32]  ¹⁵ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[21:15]  ¹⁶ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ¹⁷ tn Grk “and wisdom.”

[6:10]  ¹⁸ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹⁹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[9:21]  ²⁰ 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.

[9:21]  ²¹ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ²² tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ²³ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:22]  ²⁴ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ²⁵ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ²⁶ tn Or “by showing for certain.”

[9:22]  ²⁷ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[9:2]  ²⁹ sn See the note on synagogue in 6:9.

[9:2]  ³⁰ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³¹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³² sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:13]  ³³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.