Luke 4:39

4:39 So ¹  he stood over her, commanded ²  the fever, and it left her. Immediately ³  she got up and began to serve ⁴  them.

Luke 5:26

5:26 Then ⁵  astonishment ⁶  seized them all, and they glorified ⁷  God. They were filled with awe, ⁸  saying, “We have seen incredible ⁹  things ¹⁰  today.” ¹¹ 

Luke 17:15-18

17:15 Then one of them, when he saw he was healed, turned back, praising ¹²  God with a loud voice. 17:16 He ¹³  fell with his face to the ground ¹⁴  at Jesus’ feet and thanked him. ¹⁵  (Now ¹⁶  he was a Samaritan.) ¹⁷  17:17 Then ¹⁸  Jesus said, ¹⁹  “Were ²⁰  not ten cleansed? Where are the other ²¹  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ²² 

Psalms 103:1-3

Psalm 103 ²³ 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ²⁴  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ²⁵ 

103:3 He is the one who forgives all your sins,

who heals all your diseases, ²⁶ 

Psalms 107:8

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ²⁷ 

Psalms 107:15

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ²⁸ 

Psalms 107:21-22

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ²⁹ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ³⁰ 

Psalms 107:31-32

107:31 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ³¹ 

107:32 Let them exalt him in the assembly of the people!

Let them praise him in the place where the leaders preside! ³² 

Isaiah 43:7-8

43:7 everyone who belongs to me, ³³ 

whom I created for my glory,

whom I formed – yes, whom I made!

The Lord Declares His Sovereignty

43:8 Bring out the people who are blind, even though they have eyes,

those who are deaf, even though they have ears!

Isaiah 43:21

43:21 the people whom I formed for myself,

so they might praise me.” ³⁴ 

Acts 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ³⁵  God for what had happened.

Acts 11:18

11:18 When they heard this, ³⁶  they ceased their objections ³⁷  and praised ³⁸  God, saying, “So then, God has granted the repentance ³⁹  that leads to life even to the Gentiles.” ⁴⁰ 

Galatians 1:24

1:24 So ⁴¹  they glorified God because of me. ⁴² 

Galatians 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatians 1:10-12

1:10 Am I now trying to gain the approval of people, ⁴³  or of God? Or am I trying to please people? ⁴⁴  If I were still trying to please ⁴⁵  people, ⁴⁶  I would not be a slave ⁴⁷  of Christ!

Paul’s Vindication of His Apostleship

1:11 Now ⁴⁸  I want you to know, brothers and sisters, ⁴⁹  that the gospel I preached is not of human origin. ⁵⁰  1:12 For I did not receive it or learn it from any human source; ⁵¹  instead I received it ⁵²  by a revelation of Jesus Christ. ⁵³ 

Galatians 1:1

Salutation

1:1 From Paul, ⁵⁴  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 2:9

2:9 and when James, Cephas, ⁵⁵  and John, who had a reputation as ⁵⁶  pillars, ⁵⁷  recognized ⁵⁸  the grace that had been given to me, they gave to Barnabas and me ⁵⁹  the right hand of fellowship, agreeing ⁶⁰  that we would go to the Gentiles and they to the circumcised. ⁶¹ 

[4:39]  ¹ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ² tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ³ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ⁴ tn The imperfect verb has been translated ingressively.

[5:26]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ⁶ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ⁷ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ⁸ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ⁹ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ¹⁰ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ¹¹ sn See the note on today in 2:11.

[17:15]  ¹² tn Grk “glorifying God.”

[17:16]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹⁴ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹⁵ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹⁷ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ¹⁹ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ²⁰ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ²¹ tn The word “other” is implied in the context.

[17:18]  ²² sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[103:1]  ²³ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ²⁴ tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ²⁵ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[103:3]  ²⁶ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[107:8]  ²⁷ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:15]  ²⁸ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:21]  ²⁹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ³⁰ tn Heb “and let them proclaim his works with a ringing cry.”

[107:31]  ³¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:32]  ³² tn Heb “in the seat of the elders.”

[43:7]  ³³ tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).

[43:21]  ³⁴ tn Heb “[so] they might declare my praise.”

[4:21]  ³⁵ tn Or “glorifying.”

[11:18]  ³⁶ tn Grk “these things.”

[11:18]  ³⁷ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ³⁸ tn Or “glorified.”

[11:18]  ³⁹ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁴⁰ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[1:24]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ⁴² tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[1:10]  ⁴³ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁴⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁴⁵ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁴⁶ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁴⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:11]  ⁴⁸ tc ‡ The conjunction δέ (de) is found in Ì⁴⁶ א*^,2 A D¹ Ψ 1739 1881 Ï sy bo, while γάρ (gar) is the conjunction of choice in א¹ B D*^,c F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.

[1:11]  ⁴⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:11]  ⁵⁰ tn Grk “is not according to man.”

[1:12]  ⁵¹ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ⁵² tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ⁵³ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[1:1]  ⁵⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:9]  ⁵⁵ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ⁵⁶ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ⁵⁷ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ⁵⁸ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ⁵⁹ tn Grk “me and Barnabas.”

[2:9]  ⁶⁰ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ⁶¹ tn Grk “to the circumcision,” a collective reference to the Jewish people.