Acts 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ¹  and wonders through the name of your holy servant Jesus.”

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; ²  16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ³  they will place their hands on the sick and they will be well.”

Luke 5:17

Healing and Forgiving a Paralytic

5:17 Now on ⁴  one of those days, while he was teaching, there were Pharisees ⁵  and teachers of the law ⁶  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁷  and the power of the Lord was with him ⁸  to heal.

Luke 9:11

9:11 But when the crowds found out, they followed him. He ⁹  welcomed them, spoke to them about the kingdom of God, ¹⁰  and cured those who needed healing. ¹¹ 

Luke 9:1

The Sending of the Twelve Apostles

9:1 After ¹²  Jesus ¹³  called ¹⁴  the twelve ¹⁵  together, he gave them power and authority over all demons and to cure ¹⁶  diseases,

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁷  have not ceased praying for you and asking God ¹⁸  to fill ¹⁹  you with the knowledge of his will in all spiritual wisdom and understanding,

James 5:16

5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. ²⁰ 

[4:30]  ¹ tn The miraculous nature of these signs is implied in the context.

[16:17]  ² 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]  ³ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[5:17]  ⁴ tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:17]  ⁵ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ⁶ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ⁷ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ⁸ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[9:11]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ¹⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ¹¹ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[9:1]  ¹² tn Here δέ (de) has not been translated.

[9:1]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁴ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ¹⁵ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ¹⁶ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[1:9]  ¹⁷ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹⁸ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[5:16]  ²⁰ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”