Keluaran 4:10-12

4:10 Then Moses said to the Lord, ¹  “O ²  my Lord, ³  I am not an eloquent man, ⁴  neither in the past ⁵  nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” ⁶ 

4:11 The Lord said to him, “Who gave ⁷  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ⁸  4:12 So now go, and I will be with your mouth ⁹  and will teach you ¹⁰  what you must say.” ¹¹ 

Yeremia 1:6-9

1:6 I answered, “Oh, Lord God, ¹²  I really ¹³  do not know how to speak well enough for that, ¹⁴  for I am too young.” ¹⁵  1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go ¹⁶  to whomever I send you and say whatever I tell you. 1:8 Do not be afraid of those to whom I send you, ¹⁷  for I will be with you to protect ¹⁸  you,” says the Lord. 1:9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. ¹⁹ 

Daniel 3:16-18

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ²⁰  “We do not need to give you a reply ²¹  concerning this. 3:17 If ²²  our God whom we are serving exists, ²³  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Matius 10:19-20

10:19 Whenever ²⁴  they hand you over for trial, do not worry about how to speak or what to say, ²⁵  for what you should say will be given to you at that time. ²⁶  10:20 For it is not you speaking, but the Spirit of your Father speaking through you.

Lukas 12:11-12

12:11 But when they bring you before the synagogues, ²⁷  the ²⁸  rulers, and the authorities, do not worry about how you should make your defense ²⁹  or what you should say, 12:12 for the Holy Spirit will teach you at that moment ³⁰  what you must say.” ³¹ 

Lukas 21:14-15

21:14 Therefore be resolved ³²  not to rehearse ³³  ahead of time how to make your defense. 21:15 For I will give you the words ³⁴  along with the wisdom ³⁵  that none of your adversaries will be able to withstand or contradict.

Kisah Para Rasul 2:4

2:4 All ³⁶  of them were filled with the Holy Spirit, and they began to speak in other languages ³⁷  as the Spirit enabled them. ³⁸ 

Kisah Para Rasul 4:8-22

4:8 Then Peter, filled with the Holy Spirit, ³⁹  replied, ⁴⁰  “Rulers of the people and elders, ⁴¹  4:9 if ⁴²  we are being examined ⁴³  today for a good deed ⁴⁴  done to a sick man – by what means this man was healed ⁴⁵  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ⁴⁶  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ⁴⁷  is the stone that was rejected by you, ⁴⁸  the builders, that has become the cornerstone. ⁴⁹  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ⁵⁰  by which we must ⁵¹  be saved.”

4:13 When they saw the boldness ⁵²  of Peter and John, and discovered ⁵³  that they were uneducated ⁵⁴  and ordinary ⁵⁵  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁵⁶  4:15 But when they had ordered them to go outside the council, ⁵⁷  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ⁵⁸  to all who live in Jerusalem that a notable miraculous sign ⁵⁹  has come about through them, ⁶⁰  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁶¹  to anyone in this name.” 4:18 And they called them in and ordered ⁶²  them not to speak or teach at all in the name ⁶³  of Jesus. 4:19 But Peter and John replied, ⁶⁴  “Whether it is right before God to obey ⁶⁵  you rather than God, you decide, 4:20 for it is impossible ⁶⁶  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁶⁷  God for what had happened. 4:22 For the man, on whom this miraculous sign ⁶⁸  of healing had been performed, ⁶⁹  was over forty years old.

Kisah Para Rasul 4:31

4:31 When ⁷⁰  they had prayed, the place where they were assembled together was shaken, ⁷¹  and they were all filled with the Holy Spirit and began to speak ⁷²  the word of God ⁷³  courageously. ⁷⁴ 

Kisah Para Rasul 6:10

6:10 Yet ⁷⁵  they were not able to resist ⁷⁶  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 6:15

6:15 All ⁷⁷  who were sitting in the council ⁷⁸  looked intently at Stephen ⁷⁹  and saw his face was like the face of an angel. ⁸⁰ 

Kisah Para Rasul 7:55

7:55 But Stephen, ⁸¹  full ⁸²  of the Holy Spirit, looked intently ⁸³  toward heaven and saw the glory of God, and Jesus standing ⁸⁴  at the right hand of God.

[4:10]  ¹ sn Now Moses took up another line of argumentation, the issue of his inability to speak fluently (vv. 10-17). The point here is that God’s servants must yield themselves as instruments to God, the Creator. It makes no difference what character traits they have or what weaknesses they think they have (Moses manages to speak very well) if God is present. If the sovereign God has chosen them, then they have everything that God intended them to have.

[4:10]  ² tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “my lord” or “my Lord.” Often rendered “please,” it is “employed in petitions, complaints and excuses” (W. H. C. Propp, Exodus 1–18 [AB], 213).

[4:10]  ³ tn The designation in Moses’ address is אֲדֹנָי (’adonay), a term of respect and deference such as “lord, master, sir” but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87).

[4:10]  ⁴ tn When a noun clause is negated with לֹא (lo’), rather than אֵין (’en), there is a special emphasis, since the force of the negative falls on a specific word (GKC 479 §152.d). The expression “eloquent man” is אִישׁ דְּבָרִים (’ish dÿvarim, “a man of words”). The genitive may indicate a man characterized by words or a man who is able to command or control words. Moses apparently is resigned to the fact that he can do the signs, but he knows the signs have to be explained.

[4:10]  ⁵ tn Heb “also from yesterday also from three days ago” or “neither since yesterday nor since before that” is idiomatic for “previously” or “in the past.”

[4:10]  ⁶ tn The two expressions are כְבַד־פֶּה (khÿvad peh, “heavy of mouth”), and then כְבַד לָשׁוֹן (khÿvad lashon, “heavy of tongue”). Both use genitives of specification, the mouth and the tongue being what are heavy – slow. “Mouth” and “tongue” are metonymies of cause. Moses is saying that he has a problem speaking well. Perhaps he had been too long at the other side of the desert, or perhaps he was being a little dishonest. At any rate, he has still not captured the meaning of God’s presence. See among other works, J. H. Tigay, “‘Heavy of Mouth’ and ‘Heavy of Tongue’: On Moses’ Speech Difficulty,” BASOR 231 (1978): 57-67.

[4:11]  ⁷ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  sn The argumentation by Moses is here met by Yahweh’s rhetorical questions. They are intended to be sharp – it is reproof for Moses. The message is twofold. First, Yahweh is fully able to overcome all of Moses’ deficiencies. Second, Moses is exactly the way that God intended him to be. So the rhetorical questions are meant to prod Moses’ faith.

[4:11]  ⁸ sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[4:12]  ⁹ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ¹⁰ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ¹¹ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[1:6]  ¹² tn Heb “Lord Yahweh.”

[1:6]  sn The translation follows the ancient Jewish tradition of substituting the Hebrew word for “God” for the proper name Yahweh in this compound name. See the study note on v. 2 for the substitution of “Lord” in a similar kind of situation.

[1:6]  ¹³ tn Heb “Behold, I do not know how to speak.” The particle הִנֵּה (hinneh, commonly rendered “behold”) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).

[1:6]  ¹⁴ tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.

[1:6]  ¹⁵ tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.

[1:7]  ¹⁶ tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”

[1:8]  ¹⁷ tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.

[1:8]  ¹⁸ tn Heb “rescue.”

[1:9]  ¹⁹ tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.

[1:9]  sn The passage is reminiscent of Deut 18:18 which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word.

[3:16]  ²⁰ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ²¹ tn Aram “to return a word to you.”

[3:17]  ²² tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ²³ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[10:19]  ²⁴ tn Here δέ (de) has not been translated.

[10:19]  ²⁵ tn Grk “how or what you might speak.”

[10:19]  ²⁶ tn Grk “in that hour.”

[12:11]  ²⁷ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ²⁸ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ²⁹ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:12]  ³⁰ tn Grk “in that very hour” (an idiom).

[12:12]  ³¹ tn Grk “what it is necessary to say.”

[21:14]  ³² tn Grk “determine in your hearts.”

[21:14]  ³³ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[21:15]  ³⁴ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ³⁵ tn Grk “and wisdom.”

[2:4]  ³⁶ 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.

[2:4]  ³⁷ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ³⁸ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[4:8]  ³⁹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁴⁰ tn Grk “Spirit, said to them.”

[4:8]  ⁴¹ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ⁴² tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁴³ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁴⁴ tn Or “for an act of kindness.”

[4:9]  ⁴⁵ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ⁴⁷ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ⁴⁸ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ⁴⁹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ⁵⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁵¹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ⁵² tn Or “courage.”

[4:13]  ⁵³ tn Or “and found out.”

[4:13]  ⁵⁴ 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]  ⁵⁵ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁵⁶ tn Or “nothing to say in opposition.”

[4:15]  ⁵⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ⁵⁸ tn Or “evident.”

[4:16]  ⁵⁹ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁶⁰ tn Or “has been done by them.”

[4:17]  ⁶¹ tn Or “speak no longer.”

[4:18]  ⁶² tn Or “commanded.”

[4:18]  ⁶³ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ⁶⁴ tn Grk “answered and said to them.”

[4:19]  ⁶⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ⁶⁶ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁶⁷ tn Or “glorifying.”

[4:22]  ⁶⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ⁶⁹ tn Or “had been done.”

[4:31]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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]  ⁷³ tn Or “speak God’s message.”

[4:31]  ⁷⁴ tn Or “with boldness.”

[6:10]  ⁷⁵ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁷⁶ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:15]  ⁷⁷ 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.

[6:15]  ⁷⁸ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁷⁹ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ⁸⁰ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:55]  ⁸¹ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁸² tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁸³ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ⁸⁴ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.