Kisah Para Rasul 3:1-10

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹  for prayer, ²  at three o’clock in the afternoon. ³  3:2 And a man lame ⁴  from birth ⁵  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁶  so he could beg for money ⁷  from those going into the temple courts. ⁸  3:3 When he saw Peter and John about to go into the temple courts, ⁹  he asked them for money. ¹⁰  3:4 Peter looked directly ¹¹  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹²  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹³  but what I do have I give you. In the name ¹⁴  of Jesus Christ ¹⁵  the Nazarene, stand up and ¹⁶  walk!” 3:7 Then ¹⁷  Peter ¹⁸  took hold ¹⁹  of him by the right hand and raised him up, and at once the man’s ²⁰  feet and ankles were made strong. ²¹  3:8 He ²²  jumped up, ²³  stood and began walking around, and he entered the temple courts ²⁴  with them, walking and leaping and praising God. 3:9 All ²⁵  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ²⁶  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²⁷  at what had happened to him.

Kisah Para Rasul 4:30

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.”

Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ²⁹  also came together, bringing the sick and those troubled by unclean spirits. ³⁰  They ³¹  were all ³²  being healed.

Kisah Para Rasul 8:7

8:7 For unclean spirits, ³³  crying with loud shrieks, were coming out of many who were possessed, ³⁴  and many paralyzed and lame people were healed.

Kisah Para Rasul 9:34

9:34 Peter ³⁵  said to him, “Aeneas, Jesus the Christ ³⁶  heals you. Get up and make your own bed!” ³⁷  And immediately he got up.

[3:1]  ¹ tn Grk “hour.”

[3:1]  ² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ⁴ tn Or “crippled.”

[3:2]  ⁵ tn Grk “from his mother’s womb.”

[3:2]  ⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁷ 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]  ⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:3]  ⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ¹⁰ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ¹¹ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ¹² tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁶ 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]  ¹⁷ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

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

[3:7]  ¹⁹ 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]  ²⁰ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ²⁵ tn Grk “And all.” 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.

[3:10]  ²⁶ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ²⁷ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

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

[5:16]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ³⁰ sn Unclean spirits refers to evil spirits.

[5:16]  ³¹ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ³² sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[8:7]  ³³ 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]  ³⁴ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[9:34]  ³⁵ 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]  ³⁶ 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]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ³⁷ 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.