Psalms 42:8

42:8 By day the Lord decrees his loyal love, ¹ 

and by night he gives me a song, ² 

a prayer ³  to the living God.

Psalms 44:4

44:4 You are my ⁴  king, O God!

Decree ⁵  Jacob’s ⁶  deliverance!

Psalms 71:3

71:3 Be my protector and refuge, ⁷ 

a stronghold where I can be safe! ⁸ 

For you are my high ridge ⁹  and my stronghold.

Isaiah 40:31

40:31 But those who wait for the Lord’s help ¹⁰  find renewed strength;

they rise up as if they had eagles’ wings, ¹¹ 

they run without growing weary,

they walk without getting tired.

John 5:8-9

5:8 Jesus said to him, “Stand up! Pick up your mat ¹²  and walk.” 5:9 Immediately the man was healed, ¹³  and he picked up his mat ¹⁴  and started walking. (Now that day was a Sabbath.) ¹⁵ 

Acts 3:6-8

3:6 But Peter said, “I have no silver or gold, ¹⁶  but what I do have I give you. In the name ¹⁷  of Jesus Christ ¹⁸  the Nazarene, stand up and ¹⁹  walk!” 3:7 Then ²⁰  Peter ²¹  took hold ²²  of him by the right hand and raised him up, and at once the man’s ²³  feet and ankles were made strong. ²⁴  3:8 He ²⁵  jumped up, ²⁶  stood and began walking around, and he entered the temple courts ²⁷  with them, walking and leaping and praising God.

Acts 3:2

3:2 And a man lame ²⁸  from birth ²⁹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³⁰  so he could beg for money ³¹  from those going into the temple courts. ³² 

Colossians 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ³³  have not ceased praying for you and asking God ³⁴  to fill ³⁵  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ³⁶  worthily of the Lord and please him in all respects ³⁷  – bearing fruit in every good deed, growing in the knowledge of God,

[42:8]  ¹ sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).

[42:8]  ² tn Heb “his song [is] with me.”

[42:8]  ³ tc A few medieval Hebrew mss read תְּהִלָּה (tÿhillah, “praise”) instead of תְּפִלָּה (tÿfillah, “prayer”).

[44:4]  ⁴ sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.

[44:4]  ⁵ tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).

[44:4]  ⁶ tn That is, Israel. See Pss 14:7; 22:23.

[71:3]  ⁷ tc Heb “become for me a rocky summit of a dwelling place.” The Hebrew term מָעוֹן (ma’on, “dwelling place”) should probably be emended to מָעוֹז (ma’oz, “refuge”; see Ps 31:2).

[71:3]  ⁸ tc Heb “to enter continually, you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavo’ tamid tsivvita, “to enter continually, you commanded”) should be emended to לְבֵית מְצוּדוֹת (lÿvet mÿtsudot, “a house of strongholds”; see Ps 31:2).

[71:3]  ⁹ sn You are my high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

[40:31]  ¹⁰ tn The words “for the Lord’s help” are supplied in the translation for clarification.

[40:31]  ¹¹ tn Heb “they rise up [on] wings like eagles” (TEV similar).

[5:8]  ¹² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[5:9]  ¹³ tn Grk “became well.”

[5:9]  ¹⁴ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ¹⁵ tn Grk “Now it was Sabbath on that day.”

[3:6]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁹ 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]  ²⁰ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ²¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ²² 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]  ²³ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  ²⁸ tn Or “crippled.”

[3:2]  ²⁹ tn Grk “from his mother’s womb.”

[3:2]  ³⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ³¹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ³² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[1:9]  ³³ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ³⁴ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³⁵ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ³⁶ 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]  ³⁷ 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.”