1 Kings 17:21-22

17:21 He stretched out over the boy three times and called out to the Lord, “O Lord, my God, please let this boy’s breath return to him.” 17:22 The Lord answered Elijah’s prayer; the boy’s breath returned to him and he lived.

1 Kings 17:2

17:2 The Lord told him: ¹ 

1 Kings 4:33

4:33 He produced manuals on botany, describing every kind of plant, ²  from the cedars of Lebanon to the hyssop that grows on walls. He also produced manuals on biology, describing ³  animals, birds, insects, and fish.

Mark 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ⁴  Even the wind and sea obey him!” ⁵ 

Luke 7:14-15

7:14 Then ⁶  he came up ⁷  and touched ⁸  the bier, ⁹  and those who carried it stood still. He ¹⁰  said, “Young man, I say to you, get up!” 7:15 So ¹¹  the dead man ¹²  sat up and began to speak, and Jesus ¹³  gave him back ¹⁴  to his mother.

Acts 3:6

3:6 But Peter said, “I have no silver or gold, ¹⁵  but what I do have I give you. In the name ¹⁶  of Jesus Christ ¹⁷  the Nazarene, stand up and ¹⁸  walk!”

Acts 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁹  why are you amazed at this? Why ²⁰  do you stare at us as if we had made this man ²¹  walk by our own power or piety?

Acts 9:34

9:34 Peter ²²  said to him, “Aeneas, Jesus the Christ ²³  heals you. Get up and make your own bed!” ²⁴  And immediately he got up.

Acts 9:40

9:40 But Peter sent them all outside, ²⁵  knelt down, ²⁶  and prayed. Turning ²⁷  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ²⁸ 

¹ tn Heb “and the word of the Lord came to him, saying.”

² tn Heb “he spoke about plants.”

³ tn Heb “he spoke about.”

⁴ 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.

⁵ 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.

⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁸ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

⁹ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

¹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

¹² tn Or “the deceased.”

¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

¹⁵ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

¹⁶ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁸ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

¹⁹ 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).

²⁰ tn Grk “or why.”

²¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

²² tn Grk “And Peter.” 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.

²³ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

²⁴ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

²⁵ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

²⁶ tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

²⁷ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

²⁸ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.