Mazmur 31:19

31:19 How great is your favor, ¹ 

which you store up for your loyal followers! ² 

In plain sight of everyone you bestow it on those who take shelter ³  in you. ⁴ 

Mazmur 64:9

64:9 and all people will fear. ⁵ 

They will proclaim ⁶  what God has done,

and reflect on his deeds.

Mazmur 126:2-3

126:2 At that time we laughed loudly

and shouted for joy. ⁷ 

At that time the nations said, ⁸ 

“The Lord has accomplished great things for these people.”

126:3 The Lord did indeed accomplish great things for us.

We were happy.

Yesaya 41:4

41:4 Who acts and carries out decrees? ⁹ 

Who ¹⁰  summons the successive generations from the beginning?

I, the Lord, am present at the very beginning,

and at the very end – I am the one. ¹¹ 

Yohanes 11:47

11:47 So the chief priests and the Pharisees ¹²  called the council ¹³  together and said, “What are we doing? For this man is performing many miraculous signs.

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ¹⁴  to all who live in Jerusalem that a notable miraculous sign ¹⁵  has come about through them, ¹⁶  and we cannot deny it.

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ¹⁷  and wonders came about among the people through the hands of the apostles. By ¹⁸  common consent ¹⁹  they were all meeting together in Solomon’s Portico. ²⁰ 

Kisah Para Rasul 5:14

5:14 More and more believers in the Lord were added to their number, ²¹  crowds of both men and women.

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ²²  that ²³  God anointed him with the Holy Spirit and with power. He ²⁴  went around doing good and healing all who were oppressed by the devil, ²⁵  because God was with him. ²⁶ 

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ²⁷  and listened to Barnabas and Paul while they explained all the miraculous signs ²⁸  and wonders God had done among the Gentiles through them.

Galatia 1:23-24

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ²⁹  of the faith he once tried to destroy.” 1:24 So ³⁰  they glorified God because of me. ³¹ 

Galatia 1:1

Salutation

1:1 From Paul, ³²  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 1:8-9

1:8 But even if we (or an angel from heaven) should preach ³³  a gospel contrary to the one we preached to you, ³⁴  let him be condemned to hell! ³⁵  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ³⁶ 

[31:19]  ¹ tn Or “How abundant are your blessings!”

[31:19]  ² tn Heb “for those who fear you.”

[31:19]  ³ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 34:21-22).

[31:19]  ⁴ tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”

[64:9]  ⁵ tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyir’u, “and they will see”) instead of וַיִּירְאוּ (vayyirÿ’u, “and they will proclaim”).

[64:9]  ⁶ tn Heb “the work of God,” referring to the judgment described in v. 7.

[126:2]  ⁷ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

[126:2]  ⁸ tn Heb “they said among the nations.”

[41:4]  ⁹ tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”

[41:4]  ¹⁰ tn The interrogative particle is understood by ellipsis (note the preceding line).

[41:4]  ¹¹ tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”

[11:47]  ¹² tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ¹³ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[4:16]  ¹⁴ tn Or “evident.”

[4:16]  ¹⁵ 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]  ¹⁶ tn Or “has been done by them.”

[5:12]  ¹⁷ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹⁸ tn Grk “And by.” 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.

[5:12]  ¹⁹ tn Or “With one mind.”

[5:12]  ²⁰ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:14]  ²¹ tn Or “More and more believers were added to the Lord.”

[10:38]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ²⁶ sn See Acts 7:9.

[15:12]  ²⁷ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ²⁸ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[1:23]  ²⁹ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[1:24]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ³¹ tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[1:1]  ³² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:8]  ³³ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ³⁴ tn Or “other than the one we preached to you.”

[1:8]  ³⁵ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ³⁶ tn See the note on this phrase in the previous verse.