Kisah Para Rasul 3:6-11

3:6 But Peter said, “I have no silver or gold, ¹  but what I do have I give you. In the name ²  of Jesus Christ ³  the Nazarene, stand up and ⁴  walk!” 3:7 Then ⁵  Peter ⁶  took hold ⁷  of him by the right hand and raised him up, and at once the man’s ⁸  feet and ankles were made strong. ⁹  3:8 He ¹⁰  jumped up, ¹¹  stood and began walking around, and he entered the temple courts ¹²  with them, walking and leaping and praising God. 3:9 All ¹³  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 ¹⁴  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ¹⁵  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ¹⁶  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ¹⁷  called Solomon’s Portico. ¹⁸ 

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹⁹  name, ²⁰  his very name has made this man – whom you see and know – strong. The ²¹  faith that is through Jesus ²²  has given him this complete health in the presence ²³  of you all.

Kisah Para Rasul 4:9-10

4:9 if ²⁴  we are being examined ²⁵  today for a good deed ²⁶  done to a sick man – by what means this man was healed ²⁷  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²⁸  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 9:34

9:34 Peter ²⁹  said to him, “Aeneas, Jesus the Christ ³⁰  heals you. Get up and make your own bed!” ³¹  And immediately he got up.

Kisah Para Rasul 14:8-11

Paul and Barnabas at Lystra

14:8 In ³²  Lystra ³³  sat a man who could not use his feet, ³⁴  lame from birth, ³⁵  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ³⁶  stared ³⁷  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ³⁸  And the man ³⁹  leaped up and began walking. ⁴⁰  14:11 So when the crowds saw what Paul had done, they shouted ⁴¹  in the Lycaonian language, ⁴²  “The gods have come down to us in human form!” ⁴³ 

[3:6]  ¹ 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]  ² 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]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁴ 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]  ⁵ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁷ 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]  ⁸ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[3:11]  ¹⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ¹⁷ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ¹⁸ 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. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:16]  ¹⁹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²⁰ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ²¹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ²³ tn Or “in full view.”

[4:9]  ²⁴ 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]  ²⁵ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²⁶ tn Or “for an act of kindness.”

[4:9]  ²⁷ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.

[14:8]  ³² tn Grk “And in.” 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.

[14:8]  ³³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ³⁴ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ³⁵ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ³⁶ 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]  ³⁷ tn Or “looked.”

[14:10]  ³⁸ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ³⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ⁴⁰ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ⁴¹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁴² tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁴³ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.