Kisah Para Rasul 3:6-8

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.

Kisah Para Rasul 4:9-12

4:9 if ¹³  we are being examined ¹⁴  today for a good deed ¹⁵  done to a sick man – by what means this man was healed ¹⁶  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹⁷  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ¹⁸  is the stone that was rejected by you, ¹⁹  the builders, that has become the cornerstone. ²⁰  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²¹  by which we must ²²  be saved.”

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ²³  to all who live in Jerusalem that a notable miraculous sign ²⁴  has come about through them, ²⁵  and we cannot deny it.

Kisah Para Rasul 4:33

4:33 With ²⁶  great power the apostles were giving testimony ²⁷  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 8:7

8:7 For unclean spirits, ²⁸  crying with loud shrieks, were coming out of many who were possessed, ²⁹  and many paralyzed and lame people were healed.

[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.

[4:9]  ¹³ 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]  ¹⁴ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ¹⁵ tn Or “for an act of kindness.”

[4:9]  ¹⁶ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ¹⁸ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹⁹ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ²⁰ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ²¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:16]  ²³ tn Or “evident.”

[4:16]  ²⁴ 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]  ²⁵ tn Or “has been done by them.”

[4:33]  ²⁶ tn Grk “And with.” 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.

[4:33]  ²⁷ tn Or “were witnessing.”

[8:7]  ²⁸ 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]  ²⁹ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”