Matthew 10:8

10:8 Heal the sick, raise the dead, ¹  cleanse lepers, cast out demons. Freely you received, freely give.

Mark 6:13

6:13 They cast out many demons and anointed many sick people with oil and healed them.

Mark 16:18

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

Luke 9:2

9:2 and he sent ³  them out to proclaim ⁴  the kingdom of God ⁵  and to heal the sick. ⁶ 

Luke 10:9

10:9 Heal ⁷  the sick in that town ⁸  and say to them, ‘The kingdom of God ⁹  has come upon ¹⁰  you!’

Acts 3:6-8

3:6 But Peter said, “I have no silver or gold, ¹¹  but what I do have I give you. In the name ¹²  of Jesus Christ ¹³  the Nazarene, stand up and ¹⁴  walk!” 3:7 Then ¹⁵  Peter ¹⁶  took hold ¹⁷  of him by the right hand and raised him up, and at once the man’s ¹⁸  feet and ankles were made strong. ¹⁹  3:8 He ²⁰  jumped up, ²¹  stood and began walking around, and he entered the temple courts ²²  with them, walking and leaping and praising God.

Acts 4:29-31

4:29 And now, Lord, pay attention to ²³  their threats, and grant ²⁴  to your servants ²⁵  to speak your message ²⁶  with great courage, ²⁷  4:30 while you extend your hand to heal, and to bring about miraculous signs ²⁸  and wonders through the name of your holy servant Jesus.” 4:31 When ²⁹  they had prayed, the place where they were assembled together was shaken, ³⁰  and they were all filled with the Holy Spirit and began to speak ³¹  the word of God ³²  courageously. ³³ 

Acts 5:15

5:15 Thus ³⁴  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Acts 10:38

10:38 with respect to Jesus from Nazareth, ³⁵  that ³⁶  God anointed him with the Holy Spirit and with power. He ³⁷  went around doing good and healing all who were oppressed by the devil, ³⁸  because God was with him. ³⁹ 

Acts 19:11-12

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁴⁰  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ⁴¹  were brought ⁴²  to the sick, their diseases left them and the evil spirits went out of them. ⁴³ 

James 5:14-15

5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ⁴⁴  him with oil in the name of the Lord. 5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. ⁴⁵ 

[10:8]  ¹ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[16:18]  ² tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[9:2]  ³ 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]  ⁴ tn Or “to preach.”

[9:2]  ⁵ 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]  ⁶ 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.

[10:9]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ⁸ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁹ 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.

[10:9]  ¹⁰ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[3:6]  ¹¹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹² sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁴ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ¹⁵ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁷ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁸ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹⁹ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ²⁰ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ²¹ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ²² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[4:29]  ²³ tn Or “Lord, take notice of.”

[4:29]  ²⁴ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ²⁵ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ²⁶ tn Grk “word.”

[4:29]  ²⁷ tn Or “with all boldness.”

[4:30]  ²⁸ tn The miraculous nature of these signs is implied in the context.

[4:31]  ²⁹ tn Grk “And when.” 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.

[4:31]  ³⁰ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ³¹ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ³² tn Or “speak God’s message.”

[4:31]  ³³ tn Or “with boldness.”

[5:15]  ³⁴ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[10:38]  ³⁵ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ³⁶ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ³⁷ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” 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.

[10:38]  ³⁸ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ³⁹ sn See Acts 7:9.

[19:11]  ⁴⁰ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ⁴¹ tn Or “skin” (the outer surface of the body).

[19:12]  ⁴² tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁴³ tn The words “of them” are not in the Greek text, but are implied.

[5:14]  ⁴⁴ tn Grk “anointing.”

[5:15]  ⁴⁵ tn Grk “it will be forgiven him.”