Matthew 21:21

21:21 Jesus ¹  answered them, “I tell you the truth, ²  if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen.

Mark 11:13

11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit ³  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Mark 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ⁴ 

Luke 10:17-19

10:17 Then ⁵  the seventy-two ⁶  returned with joy, saying, “Lord, even the demons submit to ⁷  us in your name!” ⁸  10:18 So ⁹  he said to them, “I saw ¹⁰  Satan fall ¹¹  like lightning ¹²  from heaven. 10:19 Look, I have given you authority to tread ¹³  on snakes and scorpions ¹⁴  and on the full force of the enemy, ¹⁵  and nothing will ¹⁶  hurt you.

Acts 3:6-8

3:6 But Peter said, “I have no silver or gold, ¹⁷  but what I do have I give you. In the name ¹⁸  of Jesus Christ ¹⁹  the Nazarene, stand up and ²⁰  walk!” 3:7 Then ²¹  Peter ²²  took hold ²³  of him by the right hand and raised him up, and at once the man’s ²⁴  feet and ankles were made strong. ²⁵  3:8 He ²⁶  jumped up, ²⁷  stood and began walking around, and he entered the temple courts ²⁸  with them, walking and leaping and praising God.

Acts 4:9-12

4:9 if ²⁹  we are being examined ³⁰  today for a good deed ³¹  done to a sick man – by what means this man was healed ³²  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ³³  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ³⁴  is the stone that was rejected by you, ³⁵  the builders, that has become the cornerstone. ³⁶  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ³⁷  by which we must ³⁸  be saved.”

Acts 4:16

4:16 saying, “What should we do with these men? For it is plain ³⁹  to all who live in Jerusalem that a notable miraculous sign ⁴⁰  has come about through them, ⁴¹  and we cannot deny it.

Acts 4:33

4:33 With ⁴²  great power the apostles were giving testimony ⁴³  to the resurrection of the Lord Jesus, and great grace was on them all.

Acts 8:7

8:7 For unclean spirits, ⁴⁴  crying with loud shrieks, were coming out of many who were possessed, ⁴⁵  and many paralyzed and lame people were healed.

Acts 9:34

9:34 Peter ⁴⁶  said to him, “Aeneas, Jesus the Christ ⁴⁷  heals you. Get up and make your own bed!” ⁴⁸  And immediately he got up.

Acts 9:40

9:40 But Peter sent them all outside, ⁴⁹  knelt down, ⁵⁰  and prayed. Turning ⁵¹  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁵² 

Acts 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁵³  and turned ⁵⁴  and said to the spirit, “I command you in the name of Jesus Christ ⁵⁵  to come out of her!” And it came out of her at once. ⁵⁶ 

Acts 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁵⁷  and to Lystra. ⁵⁸  A disciple ⁵⁹  named Timothy was there, the son of a Jewish woman who was a believer, ⁶⁰  but whose father was a Greek. ⁶¹ 

Colossians 1:10-11

1:10 so that you may live ⁶²  worthily of the Lord and please him in all respects ⁶³  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁶⁴  all patience and steadfastness, joyfully

[21:21]  ¹ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[21:21]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:13]  ³ tn Grk “anything.”

[16:17]  ⁴ 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.

[10:17]  ⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁶ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁷ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁸ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ¹⁰ tn This is an imperfect tense verb.

[10:18]  ¹¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹² tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:19]  ¹³ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn This is an emphatic double negative in the Greek text.

[3:6]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²³ 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]  ²⁴ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[4:9]  ²⁹ 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]  ³⁰ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ³¹ tn Or “for an act of kindness.”

[4:9]  ³² tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ³⁴ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ³⁵ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ³⁶ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ³⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³⁸ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:16]  ³⁹ tn Or “evident.”

[4:16]  ⁴⁰ 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]  ⁴¹ tn Or “has been done by them.”

[4:33]  ⁴² tn Grk “And with.” 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.

[4:33]  ⁴³ tn Or “were witnessing.”

[8:7]  ⁴⁴ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁴⁵ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[9:34]  ⁴⁶ tn Grk “And Peter.” 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.

[9:34]  ⁴⁷ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  ⁴⁸ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:40]  ⁴⁹ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁵⁰ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁵¹ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁵² sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[16:18]  ⁵³ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ⁵⁴ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁵⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁵⁶ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:1]  ⁵⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  ⁵⁸ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ⁵⁹ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁶⁰ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁶¹ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[1:10]  ⁶² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁶³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁶⁴ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.