2 Corinthians 10:4-5

10:4 for the weapons of our warfare are not human weapons, ¹  but are made powerful by God ²  for tearing down strongholds. ³  We tear down arguments ⁴  10:5 and every arrogant obstacle ⁵  that is raised up against the knowledge of God, and we take every thought captive to make it obey ⁶  Christ.

2 Corinthians 13:4

13:4 For indeed he was crucified by reason of weakness, but he lives because of God’s power. For we also are weak in him, but we will live together with him, because of God’s power toward you.

Mark 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

Acts 11:21

11:21 The ⁷  hand of the Lord was with them, and a great number who believed ⁸  turned ⁹  to the Lord.

Acts 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁰  the word of God. ¹¹ 

Colossians 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Colossians 2:4-5

2:4 I say this so that no one will deceive you through arguments ¹²  that sound reasonable. ¹³  2:5 For though ¹⁴  I am absent from you in body, I am present with you in spirit, rejoicing to see ¹⁵  your morale ¹⁶  and the firmness of your faith in Christ.

Ephesians 1:19-20

1:19 and what is the incomparable ¹⁷  greatness of his power toward ¹⁸  us who believe, as displayed in ¹⁹  the exercise of his immense strength. ²⁰  1:20 This power ²¹  he exercised ²²  in Christ when he raised him ²³  from the dead and seated him ²⁴  at his right hand in the heavenly realms ²⁵ 

Ephesians 3:20

3:20 Now to him who by the power that is working within us ²⁶  is able to do far beyond ²⁷  all that we ask or think,

Hebrews 2:4

2:4 while God confirmed their witness ²⁸  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ²⁹  according to his will.

[10:4]  ¹ tn Grk “are not fleshly [weapons].” The repetition of the word “warfare” does not occur in the Greek text, but is supplied for clarity.

[10:4]  ² tn Or “but (are) divinely powerful,” “but they have divine power,” or “but are powerful for God’s [service]”; Grk “but are powerful to God.”

[10:4]  ³ sn Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively “strongholds.” This Greek word (ὀχύρωμα, ocurwma) is used only here in the NT.

[10:4]  ⁴ tn Or “speculations.”

[10:5]  ⁵ tn The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207).

[10:5]  ⁶ tn Grk “to the obedience of Christ”; but since Χριστοῦ (Cristou) is clearly an objective genitive here, it is better to translate “to make it obey Christ.”

[11:21]  ⁷ tn Grk “And the.” 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.

[11:21]  ⁸ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ⁹ sn Again, the expression turned is a summary term for responding to the gospel.

[11:1]  ¹⁰ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹¹ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[2:4]  ¹² tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

[2:4]  ¹³ sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.

[2:5]  ¹⁴ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ¹⁵ tn Grk “rejoicing and seeing.”

[2:5]  ¹⁶ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[1:19]  ¹⁷ tn Or “immeasurable, surpassing”

[1:19]  ¹⁸ tn Or “for, to”

[1:19]  ¹⁹ tn Grk “according to.”

[1:19]  ²⁰ tn Grk “according to the exercise of the might of his strength.”

[1:20]  ²¹ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²² tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²³ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ²⁴ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ²⁵ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[3:20]  ²⁶ sn On the power that is working within us see 1:19-20.

[3:20]  ²⁷ tn Or “infinitely beyond,” “far more abundantly than.”

[2:4]  ²⁸ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ²⁹ tn Grk “and distributions of the Holy Spirit.”