Acts 2:43

2:43 Reverential awe ¹  came over everyone, ²  and many wonders and miraculous signs ³  came about by the apostles.

Acts 3:6-7

3:6 But Peter said, “I have no silver or gold, ⁴  but what I do have I give you. In the name ⁵  of Jesus Christ ⁶  the Nazarene, stand up and ⁷  walk!” 3:7 Then ⁸  Peter ⁹  took hold ¹⁰  of him by the right hand and raised him up, and at once the man’s ¹¹  feet and ankles were made strong. ¹² 

Acts 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ¹³  and wonders through the name of your holy servant Jesus.”

Acts 4:33

4:33 With ¹⁴  great power the apostles were giving testimony ¹⁵  to the resurrection of the Lord Jesus, and great grace was on them all.

Acts 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ¹⁶  he was paralyzed.

Acts 9:40

9:40 But Peter sent them all outside, ¹⁷  knelt down, ¹⁸  and prayed. Turning ¹⁹  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ²⁰ 

Acts 14:3

14:3 So they stayed there ²¹  for a considerable time, speaking out courageously for the Lord, who testified ²²  to the message ²³  of his grace, granting miraculous signs ²⁴  and wonders to be performed through their hands.

Acts 14:8-10

Paul and Barnabas at Lystra

14:8 In ²⁵  Lystra ²⁶  sat a man who could not use his feet, ²⁷  lame from birth, ²⁸  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ²⁹  stared ³⁰  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ³¹  And the man ³²  leaped up and began walking. ³³ 

Acts 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ³⁴  and turned ³⁵  and said to the spirit, “I command you in the name of Jesus Christ ³⁶  to come out of her!” And it came out of her at once. ³⁷ 

Acts 19:11

The Seven Sons of Sceva

19:11 God was performing extraordinary ³⁸  miracles by Paul’s hands,

Mark 16:17-18

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ³⁹  16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ⁴⁰  they will place their hands on the sick and they will be well.”

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.]]

Romans 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ⁴¹  in the saints’ ⁴²  inheritance in the light.

Hebrews 2:4

2:4 while God confirmed their witness ⁴³  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁴⁴  according to his will.

[2:43]  ¹ tn Or “Fear.”

[2:43]  ² tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ³ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[3:6]  ⁴ 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.”

[3:6]  ⁵ 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).

[3:6]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁷ 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.

[3:7]  ⁸ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁰ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹¹ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹² sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[4:30]  ¹³ tn The miraculous nature of these signs is implied in the context.

[4:33]  ¹⁴ tn Grk “And with.” 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.

[4:33]  ¹⁵ tn Or “were witnessing.”

[9:33]  ¹⁶ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:40]  ¹⁷ 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.

[9:40]  ¹⁸ 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.

[9:40]  ¹⁹ 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.

[9:40]  ²⁰ 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.

[14:3]  ²¹ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²² sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²³ tn Grk “word.”

[14:3]  ²⁴ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:8]  ²⁵ tn Grk “And in.” 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.

[14:8]  ²⁶ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ²⁷ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²⁸ tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  ²⁹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ³⁰ tn Or “looked.”

[14:10]  ³¹ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ³² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ³³ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[16:18]  ³⁴ 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.

[16:18]  ³⁵ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ³⁷ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[19:11]  ³⁸ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[16:17]  ³⁹ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.

[16:18]  ⁴⁰ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[1:12]  ⁴¹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁴² tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:4]  ⁴³ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ⁴⁴ tn Grk “and distributions of the Holy Spirit.”