Matthew 6:13

6:13 And do not lead us into temptation, ¹  but deliver us from the evil one. ² 

Matthew 28:18-19

28:18 Then Jesus came up and said to them, ³  “All authority in heaven and on earth has been given to me. 28:19 Therefore go ⁴  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁵ 

Mark 3:15

3:15 and to have authority to cast out demons.

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; ⁶  16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ⁷  they will place their hands on the sick and they will be well.”

Luke 9:1-6

The Sending of the Twelve Apostles

9:1 After ⁸  Jesus ⁹  called ¹⁰  the twelve ¹¹  together, he gave them power and authority over all demons and to cure ¹²  diseases, 9:2 and he sent ¹³  them out to proclaim ¹⁴  the kingdom of God ¹⁵  and to heal the sick. ¹⁶  9:3 He ¹⁷  said to them, “Take nothing for your ¹⁸  journey – no staff, ¹⁹  no bag, ²⁰  no bread, no money, and do not take an extra tunic. ²¹  9:4 Whatever ²²  house you enter, stay there ²³  until you leave the area. ²⁴  9:5 Wherever ²⁵  they do not receive you, ²⁶  as you leave that town, ²⁷  shake the dust off ²⁸  your feet as a testimony against them.” 9:6 Then ²⁹  they departed and went throughout ³⁰  the villages, proclaiming the good news ³¹  and healing people everywhere.

Luke 10:19

10:19 Look, I have given you authority to tread ³²  on snakes and scorpions ³³  and on the full force of the enemy, ³⁴  and nothing will ³⁵  hurt you.

Luke 21:15

21:15 For I will give you the words ³⁶  along with the wisdom ³⁷  that none of your adversaries will be able to withstand or contradict.

Luke 24:49

24:49 And look, I am sending you ³⁸  what my Father promised. ³⁹  But stay in the city ⁴⁰  until you have been clothed with power ⁴¹  from on high.”

John 3:27

3:27 John replied, ⁴²  “No one can receive anything unless it has been given to him from heaven.

John 3:35

3:35 The Father loves the Son and has placed all things under his authority. ⁴³ 

John 17:2

17:2 just as you have given him authority over all humanity, ⁴⁴  so that he may give eternal life to everyone you have given him. ⁴⁵ 

John 20:21-23

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” 20:22 And after he said this, he breathed on them and said, ⁴⁶  “Receive the Holy Spirit. ⁴⁷  20:23 If you forgive anyone’s sins, they are forgiven; ⁴⁸  if you retain anyone’s sins, they are retained.” ⁴⁹ 

Acts 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁵⁰  of the earth.”

Acts 3:15-16

3:15 You killed ⁵¹  the Originator ⁵²  of life, whom God raised ⁵³  from the dead. To this fact we are witnesses! ⁵⁴  3:16 And on the basis of faith in Jesus’ ⁵⁵  name, ⁵⁶  his very name has made this man – whom you see and know – strong. The ⁵⁷  faith that is through Jesus ⁵⁸  has given him this complete health in the presence ⁵⁹  of you all.

Acts 19:15

19:15 But the evil spirit replied to them, ⁶⁰  “I know about Jesus ⁶¹  and I am acquainted with ⁶²  Paul, but who are you?” ⁶³ 

[6:13]  ¹ tn Or “into a time of testing.”

[6:13]  ² tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[28:18]  ³ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[28:19]  ⁴ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ⁵ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[16:17]  ⁶ 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]  ⁷ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[9:1]  ⁸ tn Here δέ (de) has not been translated.

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

[9:1]  ¹⁰ 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]  ¹¹ 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]  ¹² sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:2]  ¹³ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ¹⁴ tn Or “to preach.”

[9:2]  ¹⁵ 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.

[9:2]  ¹⁶ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:3]  ¹⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹⁹ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ²⁰ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ²¹ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:4]  ²² tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ²³ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ²⁴ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[9:5]  ²⁵ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ²⁶ tn Grk “all those who do not receive you.”

[9:5]  ²⁷ tn Or “city.”

[9:5]  ²⁸ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:6]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ³⁰ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ³¹ tn Or “preaching the gospel.”

[10:19]  ³² tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ³³ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ³⁴ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ³⁵ tn This is an emphatic double negative in the Greek text.

[21:15]  ³⁶ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ³⁷ tn Grk “and wisdom.”

[24:49]  ³⁸ tn Grk “sending on you.”

[24:49]  ³⁹ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁴⁰ sn The city refers to Jerusalem.

[24:49]  ⁴¹ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

[3:27]  ⁴² tn Grk “answered and said.”

[3:35]  ⁴³ tn Grk “has given all things into his hand” (an idiom).

[17:2]  ⁴⁴ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁴⁵ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[20:22]  ⁴⁶ tn Grk “said to them.”

[20:22]  ⁴⁷ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

[20:23]  ⁴⁸ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ⁴⁹ sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).

[1:8]  ⁵⁰ tn Or “to the ends.”

[3:15]  ⁵¹ tn Or “You put to death.”

[3:15]  ⁵² tn Or “Founder,” “founding Leader.”

[3:15]  ⁵³ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁵⁴ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:16]  ⁵⁵ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵⁹ tn Or “in full view.”

[19:15]  ⁶⁰ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁶¹ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ⁶² tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ⁶³ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.