Kisah Para Rasul 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ¹  stared ²  intently at him and saw he had faith to be healed,

Kisah Para Rasul 19:13-17

19:13 But some itinerant ³  Jewish exorcists tried to invoke the name ⁴  of the Lord Jesus over those who were possessed by ⁵  evil spirits, saying, “I sternly warn ⁶  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ⁷  Sceva, a Jewish high priest, were doing this.) ⁸  19:15 But the evil spirit replied to them, ⁹  “I know about Jesus ¹⁰  and I am acquainted with ¹¹  Paul, but who are you?” ¹²  19:16 Then the man who was possessed by ¹³  the evil spirit jumped on ¹⁴  them and beat them all into submission. ¹⁵  He prevailed ¹⁶  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ¹⁷  both Jews and Greeks; fear came over ¹⁸  them all, and the name of the Lord Jesus was praised. ¹⁹ 

Matius 17:19-20

17:19 Then the disciples came ²⁰  to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, ²¹  if you have faith the size of ²²  a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing ²³  will be impossible for you.”

Matius 21:21-22

21:21 Jesus ²⁴  answered them, “I tell you the truth, ²⁵  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. 21:22 And whatever you ask in prayer, if you believe, ²⁶  you will receive.”

Markus 11:22-23

11:22 Jesus said to them, “Have faith in God. 11:23 I tell you the truth, ²⁷  if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him.

Markus 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; ²⁸  16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ²⁹  they will place their hands on the sick and they will be well.”

Lukas 17:5-6

17:5 The ³⁰  apostles said to the Lord, “Increase our faith!” ³¹  17:6 So ³²  the Lord replied, ³³  “If ³⁴  you had faith the size of ³⁵  a mustard seed, you could say to this black mulberry ³⁶  tree, ‘Be pulled out by the roots and planted in the sea,’ ³⁷  and it would obey ³⁸  you.

Yohanes 14:12

14:12 I tell you the solemn truth, ³⁹  the person who believes in me will perform ⁴⁰  the miraculous deeds ⁴¹  that I am doing, ⁴²  and will perform ⁴³  greater deeds ⁴⁴  than these, because I am going to the Father.

Yohanes 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ⁴⁵  You believe in God; ⁴⁶  believe also in me.

Kolose 1:2

1:2 to the saints, the faithful ⁴⁷  brothers and sisters ⁴⁸  in Christ, at Colossae. Grace and peace to you ⁴⁹  from God our Father! ⁵⁰ 

[14:9]  ¹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ² tn Or “looked.”

[19:13]  ³ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁴ tn Grk “to name the name.”

[19:13]  ⁵ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ⁶ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ⁷ tn Grk “a certain Sceva.”

[19:14]  ⁸ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ⁹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[19:16]  ¹³ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁴ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹⁵ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ¹⁶ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ¹⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ¹⁸ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹⁹ tn Or “exalted.”

[17:19]  ²⁰ tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.

[17:20]  ²¹ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

[17:20]  ²² tn Grk “faith as,” “faith like.”

[17:20]  ²³ tn Here καί (kai) has not been translated.

[21:21]  ²⁴ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[21:21]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:22]  ²⁶ tn Grk “believing”; the participle here is conditional.

[11:23]  ²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:17]  ²⁸ 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]  ²⁹ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[17:5]  ³⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ³¹ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[17:6]  ³² tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ³³ tn Grk “said.”

[17:6]  ³⁴ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ³⁵ tn Grk “faith as,” “faith like.”

[17:6]  ³⁶ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ³⁷ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ³⁸ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[14:12]  ³⁹ tn Grk “Truly, truly, I say to you.”

[14:12]  ⁴⁰ tn Or “will do.”

[14:12]  ⁴¹ tn Grk “the works.”

[14:12]  ⁴² tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ⁴³ tn Or “will do.”

[14:12]  ⁴⁴ tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[14:1]  ⁴⁵ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ⁴⁶ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[1:2]  ⁴⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁹ tn Or “Grace to you and peace.”

[1:2]  ⁵⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.