Acts 3:6

3:6 But Peter said, “I have no silver or gold, ¹  but what I do have I give you. In the name ²  of Jesus Christ ³  the Nazarene, stand up and ⁴  walk!”

Acts 4:7-12

4:7 After ⁵  making Peter and John ⁶  stand in their midst, they began to inquire, “By what power or by what name ⁷  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ⁸  replied, ⁹  “Rulers of the people and elders, ¹⁰  4:9 if ¹¹  we are being examined ¹²  today for a good deed ¹³  done to a sick man – by what means this man was healed ¹⁴  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹⁵  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ¹⁶  is the stone that was rejected by you, ¹⁷  the builders, that has become the cornerstone. ¹⁸  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹⁹  by which we must ²⁰  be saved.”

Acts 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ²¹  and wonders through the name of your holy servant Jesus.”

Acts 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ²²  and turned ²³  and said to the spirit, “I command you in the name of Jesus Christ ²⁴  to come out of her!” And it came out of her at once. ²⁵ 

Ephesians 5:20

5:20 always giving thanks to God the Father for each other ²⁶  in the name of our Lord Jesus Christ,

Colossians 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

¹ 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.”

² 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).

³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁴ 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.

⁵ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

⁶ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

⁷ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

⁹ 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).

¹⁰ tn Grk “Spirit, said to them.”

¹¹ 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.

¹³ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

¹⁴ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

¹⁵ tn Or “for an act of kindness.”

¹⁶ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

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

²¹ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

²² 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.

²³ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

²⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

²⁶ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

²⁹ tn The miraculous nature of these signs is implied in the context.

³³ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

³⁴ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

³⁶ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

³⁷ tn Grk “for all.” The form “all” can be either neuter or masculine.