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 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹³  why are you amazed at this? Why ¹⁴  do you stare at us as if we had made this man ¹⁵  walk by our own power or piety?

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ¹⁶  name, ¹⁷  his very name has made this man – whom you see and know – strong. The ¹⁸  faith that is through Jesus ¹⁹  has given him this complete health in the presence ²⁰  of you all.

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²¹  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 4:22

4:22 For the man, on whom this miraculous sign ²²  of healing had been performed, ²³  was over forty years old.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ²⁴  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:15-16

5:15 Thus ²⁵  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem ²⁶  also came together, bringing the sick and those troubled by unclean spirits. ²⁷  They ²⁸  were all ²⁹  being healed.

Kisah Para Rasul 9:17-18

9:17 So Ananias departed and entered the house, placed ³⁰  his hands on Saul ³¹  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ³²  has sent me so that you may see again and be filled with the Holy Spirit.” ³³  9:18 Immediately ³⁴  something like scales ³⁵  fell from his eyes, and he could see again. He ³⁶  got up and was baptized,

Kisah Para Rasul 9:34

9:34 Peter ³⁷  said to him, “Aeneas, Jesus the Christ ³⁸  heals you. Get up and make your own bed!” ³⁹  And immediately he got up.

Kisah Para Rasul 9:40-42

9:40 But Peter sent them all outside, ⁴⁰  knelt down, ⁴¹  and prayed. Turning ⁴²  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁴³  9:41 He gave ⁴⁴  her his hand and helped her get up. Then he called ⁴⁵  the saints and widows and presented her alive. 9:42 This became known throughout all ⁴⁶  Joppa, and many believed in the Lord. ⁴⁷ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ⁴⁸  were brought ⁴⁹  to the sick, their diseases left them and the evil spirits went out of them. ⁵⁰ 

Kisah Para Rasul 28:8-9

28:8 The father ⁵¹  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ⁵²  and after praying, placed ⁵³  his hands on him and healed ⁵⁴  him. 28:9 After this had happened, many of the people on the island who were sick ⁵⁵  also came and were healed. ⁵⁶ 

Kisah Para Rasul 28:1

Paul on Malta

28:1 After we had safely reached shore, ⁵⁷  we learned that the island was called Malta. ⁵⁸ 

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵⁹  have not ceased praying for you and asking God ⁶⁰  to fill ⁶¹  you with the knowledge of his will in all spiritual wisdom and understanding,

Yakobus 5:14-15

5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ⁶²  him with oil in the name of the Lord. 5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. ⁶³ 

[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.

[3:12]  ¹³ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹⁴ tn Grk “or why.”

[3:12]  ¹⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

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

[3:16]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “in full view.”

[4:10]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:22]  ²² 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. See also the note on this word in v. 16.

[4:22]  ²³ tn Or “had been done.”

[4:30]  ²⁴ tn The miraculous nature of these signs is implied in the context.

[5:15]  ²⁵ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:16]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ²⁷ sn Unclean spirits refers to evil spirits.

[5:16]  ²⁸ 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]  ²⁹ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[9:17]  ³⁰ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ³¹ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ³² tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ³³ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ³⁴ tn Grk “And immediately.” 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.

[9:18]  ³⁵ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ³⁶ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:34]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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.

[9:40]  ⁴⁰ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁴¹ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁴² tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁴³ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ⁴⁴ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁴⁵ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[9:42]  ⁴⁶ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ⁴⁷ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[19:12]  ⁴⁸ tn Or “skin” (the outer surface of the body).

[19:12]  ⁴⁹ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁵⁰ tn The words “of them” are not in the Greek text, but are implied.

[28:8]  ⁵¹ tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:8]  ⁵² tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ⁵³ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ⁵⁴ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:9]  ⁵⁵ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ⁵⁶ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:1]  ⁵⁷ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ⁵⁸ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[1:9]  ⁵⁹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁶⁰ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁶¹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[5:14]  ⁶² tn Grk “anointing.”

[5:15]  ⁶³ tn Grk “it will be forgiven him.”