John 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ¹ 

John 7:23

7:23 But if a male child ²  is circumcised ³  on the Sabbath so that the law of Moses is not broken, ⁴  why are you angry with me because I made a man completely well ⁵  on the Sabbath?

Acts 3:16

3:16 And on the basis of faith in Jesus’ ⁶  name, ⁷  his very name has made this man – whom you see and know – strong. The ⁸  faith that is through Jesus ⁹  has given him this complete health in the presence ¹⁰  of you all.

Acts 4:9-10

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.

Acts 4:14-16

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ¹⁶  4:15 But when they had ordered them to go outside the council, ¹⁷  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ¹⁸  to all who live in Jerusalem that a notable miraculous sign ¹⁹  has come about through them, ²⁰  and we cannot deny it.

[6:37]  ¹ tn Or “drive away”; Grk “cast out.”

[7:23]  ² tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ³ tn Grk “receives circumcision.”

[7:23]  ⁴ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ⁵ tn Or “made an entire man well.”

[3:16]  ⁶ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁷ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ⁸ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹⁰ tn Or “in full view.”

[4:9]  ¹¹ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ¹² tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ¹³ tn Or “for an act of kindness.”

[4:9]  ¹⁴ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:14]  ¹⁶ tn Or “nothing to say in opposition.”

[4:15]  ¹⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ¹⁸ tn Or “evident.”

[4:16]  ¹⁹ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ²⁰ tn Or “has been done by them.”