Acts 4:2

4:2 angry ¹  because they were teaching the people and announcing ²  in Jesus the resurrection of the dead.

Acts 10:40-42

10:40 but ³  God raised him up on the third day and caused him to be seen, ⁴  10:41 not by all the people, but by us, the witnesses God had already chosen, ⁵  who ate and drank ⁶  with him after he rose from the dead. 10:42 He ⁷  commanded us to preach to the people and to warn ⁸  them ⁹  that he is the one ¹⁰  appointed ¹¹  by God as judge ¹²  of the living and the dead.

Acts 13:30-31

13:30 But God raised ¹³  him from the dead, 13:31 and ¹⁴  for many days he appeared to those who had accompanied ¹⁵  him from Galilee to Jerusalem. These ¹⁶  are now his witnesses to the people.

Acts 17:31-32

17:31 because he has set ¹⁷  a day on which he is going to judge the world ¹⁸  in righteousness, by a man whom he designated, ¹⁹  having provided proof to everyone by raising ²⁰  him from the dead.”

17:32 Now when they heard about ²¹  the resurrection from the dead, some began to scoff, ²²  but others said, “We will hear you again about this.”

Acts 25:19

25:19 Rather they had several points of disagreement ²³  with him about their own religion ²⁴  and about a man named Jesus ²⁵  who was dead, whom Paul claimed ²⁶  to be alive.

Genesis 18:14

18:14 Is anything impossible ²⁷  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ²⁸ 

Matthew 22:29-32

22:29 Jesus ²⁹  answered them, “You are deceived, ³⁰  because you don’t know the scriptures or the power of God. 22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ³¹  in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ³²  22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ³³  He is not the God of the dead but of the living!” ³⁴ 

Luke 1:37

1:37 For nothing ³⁵  will be impossible with God.”

Luke 18:27

18:27 He replied, “What is impossible ³⁶  for mere humans ³⁷  is possible for God.”

John 5:28-29

5:28 “Do not be amazed at this, because a time ³⁸  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ³⁹ 

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁴⁰  there was a Jewish feast, ⁴¹  and Jesus went up to Jerusalem. ⁴² 

Colossians 1:12-20

1:12 giving thanks to the Father who has qualified you to share ⁴³  in the saints’ ⁴⁴  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁴⁵  1:14 in whom we have redemption, ⁴⁶  the forgiveness of sins.

The Supremacy of Christ

1:15 ⁴⁷ He is the image of the invisible God, the firstborn ⁴⁸  over all creation, ⁴⁹ 

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁵⁰  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁵¹  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁵²  from among the dead, so that he himself may become first in all things. ⁵³ 

1:19 For God ⁵⁴  was pleased to have all his ⁵⁵  fullness dwell ⁵⁶  in the Son ⁵⁷ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁵⁸  whether things on earth or things in heaven.

Philippians 3:21

3:21 who will transform these humble bodies of ours ⁵⁹  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

[4:2]  ¹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ² tn Or “proclaiming.”

[10:40]  ³ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ⁴ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ⁵ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁶ sn Ate and drank. See Luke 24:35-49.

[10:42]  ⁷ tn Grk “and he.” 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.

[10:42]  ⁸ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ¹⁰ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ¹¹ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹² sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[13:30]  ¹³ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹⁵ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹⁶ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[17:31]  ¹⁷ tn Or “fixed.”

[17:31]  ¹⁸ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ²⁰ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ²¹ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ²² tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[25:19]  ²³ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ²⁴ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  ²⁵ tn Grk “a certain Jesus.”

[25:19]  ²⁶ tn Or “asserted.”

[18:14]  ²⁷ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ²⁸ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[22:29]  ²⁹ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ³⁰ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[22:30]  ³¹ tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:31]  ³² tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[22:32]  ³³ sn A quotation from Exod 3:6.

[22:32]  ³⁴ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[1:37]  ³⁵ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

[18:27]  ³⁶ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ³⁷ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[5:28]  ³⁸ tn Grk “an hour.”

[5:29]  ³⁹ tn Or “a resurrection resulting in judgment.”

[5:1]  ⁴⁰ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ⁴¹ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴³ 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]  ⁴⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ⁴⁵ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ⁴⁶ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ⁴⁷ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ⁴⁸ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ⁴⁹ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:16]  ⁵⁰ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁵¹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ⁵² tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁵³ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ⁵⁴ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁵⁵ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁵⁶ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁵⁷ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ⁵⁸ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[3:21]  ⁵⁹ tn Grk “transform the body of our humility.”